men by their sinne are strangers and as banished men from God and his kingdom which is not recouerable by mans workes neither is there any way to come vnto God and euerlasting saluation but onely by faith in Christ So that all religions whatsoeuer are condemned beside the Christian faith as not beeing able to bring vs vnto God Pareus Quest. 30. Of iustification freely by grace v. 24. 1. Here the Apostle expresseth all the causes of our iustification 1. the efficient which is the grace of God that is not the doctrine of the Gospel freely reuealed as the Pelagians vnsterstand it nor the graces of the spirit infused as the Romanists but by the grace of God we vnderstand the free mercie and goodnesse of God toward mankind 2. the formall cause and manner is in that we are freely iustified without any merit of our owne the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely is sometime taken in an other sense as Galat. 2.22 if righteousnesse were by the law then Christ died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without cause but here it signifieth firely 3. the meritorious and working cause is Christ Iesus who hath redeemed vs and the instrumentall cause is faith 4. the ende in respect of vs is our saluation and iustification in respect of God the manifestation of his righteousnes to his glorie 2. Thorough the redemption 1. This word is taken improperly for any deliuerance out of daunger as God is said to haue redeemed his people out of the thraldome and captiuitie of Egypt but properly it signifieth such deliuerance as when any thing beeing in an others occupying is freed and exempted by paying the price and such redemption is either corporall as when men are deliuered from externall and corporall bondage or spirituall such is our redemption by Christ whose death the price of our redemption was in respect of the deede corporall beeing historically done but in regard of the effect and fruit it was spirituall in redeeming vs from the spirituall bondage of sinne the deuill and hell 2. This redemption is taken two waies either properly for the very worke of our redemption purchased by the death of Christ or for the effect thereof the consummation of that worke of our redemption in euerlasting life as it is taken Rom. 8.22 Pareus 3. But it will be obiected that we are not freely iustified seeing that Christ hath paied the ransome for vs how then is that said to be freely done where a price is paied Answ. It is free ex parte hominū on mans behalfe because no price for their redemption is exacted of them but ex parte Christi on Christs part it was not free because he paied a most sufficient and exact price for our redemption So the Prophet saith Come buie without money Isa 55.1 they are saide to buie saluation because it is bought for them by Christ and yet without money because Christ paied the debt for them Tolet. So in the worke of our redemption are seene both the iustice and free mercie of God the first in that Gods wrath was so testified by the death of Christ the other toward vs in that God hath giuen his sinne freely to die for vs. 31. Quest. How God is said to haue proposed or set forth Christ to be our reconciliation 1. Whome God hath set forth or proposed Ambrose readeth disposed and some vnderstand it of the publike exhibiting and proposing of Christ in the preaching of the Gospel Tolet. but this word rather sheweth the euerlasting purpose and decree of God from the beginning of the world to giue his sonne for our redemption so is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken Rom. 8.28 euen to them that are called of his purpose Faius And hence may two obiections be answered 1. how it might stand with the iustice of God that his most innocent Sonne should die for others Answ. This was Gods purpose from the beginning of the world it was the decree of the whole Trinitie that the Sonne of God should be the Redeemer of the world yea and Christ also offered himselfe 1. Tim. 2.8 Faius 2. Some obiect how the death of Christ and whence it should haue vertue to reconcile vs vnto God what proportion is there betweene the infinite sea of mens sinnes and the short death of Christ that was not extended beyond three daies Answ. The vertue of Christs death dependeth of the purpose of God he so appointed decreed and purposed that by this meanes the world should be redeemed the Lord in his infinite power could haue appointed other meanes but he thought none fitter for the recouering of our decaied estate Pareus 2. Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reconciliation which some thinke may be taken in the masculine gender that he is our reconciliator Tolet. annot 21. where there is a manifest allusion vnto the propitiation of the Arke which was called cappareth the propitiatorie Christ was then signified by that golden propitiatorie which couered the Arke from whence the Lord deliuered his oracles Origen is here somewhat curious in his typicall applications by the gold vnderstanding the puritie of Christ by the length breadth his diuinitie and humanitie but I omit them as too curious obseruations Beza thinketh that the Apostle in saying whome God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath proposed alludeth vnto the propitiatorie which was then kept within the vaile but now is publikely proposed and exhibited that vaile beeing remooued but the Apostle in this word proposed hath reference rather to the purpose and counsell of God as is before shewed 3. Through faith in his blood 1. by blood is vnderstood by a synecdoche the whole sacrifice of Christ which was the consummation of his obedience And he saith in his blood that is by his blood as the instrument of our redemption for there are two instruments of our redemption one on Christs part his death and shedding of his blood the other on ours which is our faith Mart. these words in his blood some doe referre vnto the word reconciliation Theodoret Anselme Tolet some vnto the next words before through faith as the Syrian interpreter But it may very well be ioyned with both that our reconciliation was purchased by Christs blood and Christs blood can not profit vs vnlesse we beleeue it to haue beene shedde for vs. Pareus 32. Quest. How we are said to be iustified freely seeing faith is required which is an act in the beleeuer 1. This obiection may further be vrged thus that is freely bestowed which is conferred without any helpe or worke in the receiuer seeing then a man must bring faith which is a worke of the will how is he said to be iustified freely Ans. 1. Tolet first hath this answer that we are said to be iustified freely through faith because faith is the free gift of God and it is giuen vs freely to merit our saluation by faith But he himselfe misliketh this answer for to be iustified freely and by the merit
or euill the elder shall serue the younger least the purpose of God should remaine according to election which he supposeth to rise of some difference in the parties elected to this purpose Augustine lib. ad Simplician quest 2. But this parenthesis or interlaced sentence is â—â—tered by the Apostle affirmatively That the purpose of God might remaine c. it cannot therefore be drawne to a negatiue sense And indeede Augustine whether vpon this or some other reason otherwise expoundeth these words epist. 115. 2. But the best answear is that the proposition is not true for election in God presupposeth not a difference God may make election euen in things in themselues equall by the right of his Creatorship and make a difference as euidently appeareth in the creation of the world when all things were equall at the first in that indigested himpe and masse whereout the creatures were made and yet our of it were different creatures made some lightsome as the Sunne and starres some darke and obscure as the earth and earthly things And so the Lord in his decree of predestination made a difference in his election according to his good pleasure of things which differed not before And so there is a difference indeede in those which are elected from others sed non invenit Deus sed ponit ipse in hominibus differentiam but God findeth not any such difference in men but he maketh it Pet. Martyr the difference then dependeth not of the nature of the things but of the purpose and counsell of God 2. Arg. 1. S. Paul saith Ephes. 1.4 He hath elected vs in him that is in Christ but none are in Christ without faith that then which ioyneth vs to Christ is the cause of election 2. againe 2. Thess. 2.13 we are said to be chosen to saluation in faith 3. and Heb. 11.6 It is impossible to please God without faith the elect are pleasing to God therefore by faith they were accepted 4. and seeing faith is the instrumentall cause of saluation why not also of election Thus the Lutherans reason for the foresight of faith Contra. 1. Not euerie thing whereby we are ioyned vnto Christ is the cause of election but that whereby we were first giuen vnto Christ which is the absolute and free mercie of God who elected vs of his free grace and mercie and in Christ appointed to bring those whom he elected vnto eternall life And the Apostle doth expound himselfe what he meaneth by beeing elected in Christ that is he hath predestinate vs to be adopted thorough Christ faith then in Christ is not the cause of election but a meane subordinate to bring the elect vnto saluation 2. We are said to be chosen in faith not faith foreseene as the cause of election but in faith present as a meane vnto saluation 3. The same answear may serue to the third place obiected which must be vnderstood likewise de fide praesenti non praevisa of faith present not of faith foreseene for God thorough his mercie elected vs beeing yet his enemies his loue therefore was before any foresight of faith by his mercie he made vs acceptable vnto himselfe by the election of grace before he sawe any thing in vs. 4. It followeth not that euerie thing which is the cause of saluation should be the cause of election it is true in the generall cause which is the mercie of God which causeth as well the one as the other but not in the next and immediate causes as for example the father is the cause of his son and the son of the nephew and yet the son is not the cause of the father so election is the cause of faith and faith of saluation but it therefore followeth not that faith should be the cause of election And Hunnius that was at the first a great patrone of this cause in the ende argueth that faith in the mysterie of election was to be considered neither vt causam meritoriam as a meritorious or instrumentall cause sed vt partem illius ordinis c. but as a part of that order which God had appointed that is a meane vnto saluation Pareus dub 6. 3. Arg. If God simply should elect some and refuse others without foresight of their faith how is he not an accepter of persons Ans. The accepting of person is when against the rule of iustice a man of no good parts or qualites is preferred before him that is well qualified But there is no feare of this in Gods election for he findeth all alike in themselues none endued with any good gifts or qualities but as he giueth them therefore herein he is no accepter of persons in preferring one before an other all beeing alike Now on the contrarie side that the foresight of faith or any thing in man is not the cause of election but onely the good pleasure and will of God it may be thus further confirmed 1. The Apostle in saying not by workes but by him that calleth excludeth whatsoeuer in man for if either the foresight of faith or of any other thing and not onely of works should be the cause of election then it should not be onely in the caller as the Apostle here saith Mart. Pareus Tolet annot 19. 2. The effect of election is not the cause faith with the fruits thereof are the effects of election Ephes. 1.4 he hath chosen vs that we should be holy Pareus 3. The eternall decree of God is not founded in that which is temporarie the faith or good workes of men are but temporarie things and therefore they cannot be the ground and foundation of Gods eternall decree Faius 4. Faith is the worke of God Ioh. 6.29 therefore not the cause of his election so the same thing should be the cause of it selfe and so also be before it selfe Pareus 5. If election depended vpon the foresight of good workes then it would followe that we are iustified by workes for from election and predestination proceedeth our vocation and from vocation iustification and if election be out of the foresight of works then iustification also which followeth election by degrees Mart. 6. Lyranus addeth this reason further Deus non vult finem propter ea quae sunt ad finem God will not appoint the ende for those things which tend vnto the ende but rather these are for the ende now faith and works are but the way to the ende and therefore they cannot be the cause of the appointment of the end that is that men should attaine vnto euerlasting glorie Lyran. vpon this place 7. Tolet also annot 16. vrgeth this reason whereas the Apostle saith v. 14. is there iniquitie with God if he had meant that the difference in the decree of election ariseth out of the foresight of faith then the reason had beene apparent and there had beene no shew at all of any iniustice in God and so no place for this obiection at all See further of this question before c.
world 3. Obiect v. 7. which ariseth likewise out of the former testimonie cited out of the Psalme if by mens lies Gods truth is commended then the liar is vniustly punished the answer followeth v. 9. the Apostle calleth it a blasphemie and worthie of iust damnation if any shall iustifie themselues in their euill doing and of purpose doe euill to set forth the iustice of God v. 8. The second part is from v. 9. to 21. where he prooueth the Iewes and Gentiles both to be vnder sinne which is propounded v. 9. prooued by particular induction of their sinnes grounded vpon some testimonies of Scripture v. 10. to 19. then applied to the Iew as well as to the Gentile by three arguments v. 19.1 from the relation which the law hath to those which are vnder the law 2. then from two ends that euery mouth may be stopped all occasion of boasting may be taken away 3. and that all the world may be found culpable The third part followeth wherein the Apostle prooueth that all must be iustified by faith in Christ which he prooueth by a distribution either by the workes of the law or by faith not by the law by the contrarie effect v. 20. Then he confirmeth the other part that we are iustified by faith without the law which proposition is contained v. 1.22 23. by shewing the causes of iustification and who are iustified euen all that beleeue and why v. 23. Then this proposition is confirmed 1. by shewing all the causes the efficient principall the grace of God then Christ by his blood the instrument is faith the formall cause remission of sinnes the ende the setting forth of Gods iustice v. 24 25 26. 2. by the effects it excluding all boasting v. 27. 3. the conclusion followeth v. 28. 4. which is confirmed 1. by remoouing an absurditie because God otherwise should seeme to be God onely of the Iewes v. 29.30 2. by preuenting an obiection v. 31. 3. The questions and doubts discussed 1. Quest. Of the priuiledges of the Iewes and their preheminence before the Gentiles v. 1. What is the preferment of the Iew c. Whereas the Apostle seemed in the end of the former chapter to make the Iewes and Gentiles equall and had extenuated the circumcision of the flesh now it might be obiected by the Iew that by this meanes they should haue no preheminence or preferment more then the Gentile had the Apostle then meeteth with that secret obiection and sheweth wherein consisted the excellencie of the Iew. 1. The Iewes had many priuiledges which the Gentiles had not as 1. they were called to be the peculiar people of God and the Lord professed himselfe to be their God 2. i◠that nation continued the true knowledge of God euen vnto the comming of Christ 3. of them came many holy Patriarks and Prophets that were in high fauour and acceptance with God 4. among them and for their sakes the Lord wrought many miracles and wonders 5. they had many visions prophesies and dreames 6. God gaue vnto them the Sacraments and sacrifices as circumcision the Paschal lamb 7. the Messiah was promised to descend of that nation 8. But the Apostle omitteth these and specially insisteth vpon this that the law and oracles of God were committed vnto them 2. Chiefly or first because vnto them were credited c. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erasmus taketh for to signifie the order of the Apostles speach as before c. 1.8 but there the Apostle beginneth his epistle which he doth not here 2. Some referre it to the number of the priuiledges rehearsed by the Apostle whereof this was the first and the rest follow in the epistle But the Apostle maketh mention of no other priuiledge but this 3. Origen whome Sedulius followeth hath here reference to the Gentiles that vnto the Iewes first were committed the oracles then to the Gentiles but the promises here spoken of were onely made vnto the Iewes 4. Therefore this word first here signifieth chiefe that this was the chiefe priuiledge and immunitie which the Iewes had 3. And the Apostle giueth instance of this that they had the Scriptures 1. because it was most generall multa concludit and concluded many things beside Tolet. 2. herein consisted a chiefe difference betweene the Gentiles which had but the law of nature to direct them and the Iewes which had also the written law of God Perer. 3. and the Apostle omitteth their temporall priuiledges insisting vpon a spirituall as beeing more pretious and durable Gorrhan 4. By oracles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some seeme to vnderstand onely the law which was giuen by Moses as Chrysostome Theodoret but thereby are signified all the propheticall writings which the Iewes had both the law and the Prophets gloss interlin though speciall reference be made to the law as S. Steuen saith that Moses receiued the liuely oracles Act. 7.38 Pare 5. But it will be obiected that God also to others communicated his oracles as to Pharaoh Nabuchadnezzer which were not of Israel it may be answered that 1. God did impart those things not to many of the Gentiles but to a few 2. and that of some particular things 3. neither were such oracles and visions committed to their trust but onely for a time reuealed 4. and that for his peoples sake rather then their owne 6. In that the Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the oracles of God were committed to their credit or credited vnto them 1. the Syrian interpreter is deceiued who maketh it the nominatiue that the oracles of God were credited or beleeued 2. and Origens obseruation is much like that the oracles of God were committed vnto them which did vnderstand and beleeue them but the letter of the law was giuen to all for by the words following v. 3. what though some did not beleeue it is euident that the Apostle here speaketh of a generall priuiledge which was not made void by some mens vnbeleefe 3. Erasmus saith that those oracles were committed vnto them alijs magis profutura quam ipsis to profit other rather then themselues as though they were committed vnto them to keepe for others vse But Beza noteth better that they had those things committed vnto them non vt alienae rei depositum not as an other mans thing laid to pledge but as their owne proper treasure if they could haue vsed it well 4. And indeede they were faithfull keepers of the Scriptures preseruing them from falsitie and corruption and are to this day though they vnderstand them not and in the daies of our Sauiour when many other corruptions both of life and doctrine were obiected against them yet they were not charged to be falsifiers of Scripture Faius 5. Chrysostome hath here a good note nusquam illorum virtutes sed Dei beneficia in illos enumerat the Apostle doth not recken vp their owne vertues among their priuiledges but he counteth the benefits of God toward them 6. And this word is credited
neminem iustificabat satis indicabat c. the lawe in this selfesame thing that it iustified none in bidding and threatning did sufficiently shew that man is iustified by the gift of God c. Quest. 28. Of these words v. 22. The righteousnesse of Go by the faith of Iesus Christ vnto all and vppon all 1. Here the Apostle toucheth first the efficient and principall cause of this righteousnes which is God then the materiall cause Christ with his obedience both actiue and passiue in performing the lawe and bearing the punishment thereof for vs then the instrumentall cause which is faith and the subiect wherein this faith is seene and vnto whom it belongeth euen vnto all and vpon all 2. The faith of Christ is not here taken actiuely for the faith which Christ had but passiuely for the faith whereby Christ is had and possessed And by faith here is not vnderstood a generall assent onely or naked knowledge but a firme perswasion of the heart ioyned with a sure and certaine knowledge of things hoped for as the Apostle ioyneth both together Hebr. 11.1 defining faith to be the ground of things hoped for there is the assurance and confidence and the euidence of things which are not seene there is the knowledge 3. This faith doth not iustifie effective as working an habituall iustice in vs nor materialiter materially as though faith in it selfe were that whereby we are iustified but it iustifieth obiective as it apprehendeth Christ and organice iustrumentally as it applyeth the righteousnesse of Christ to them which beleeue Pareus 4. Further concerning faith it differeth much from opinion suspition science or knowledge opinion though it incline vnto the truth yet it is vncertaine and doubtfull so is not faith suspition giueth but a weake assent but faith is a firme and sure perswasion as opinion is an vncertaintie of the iudgement so is suspition in the will and assent neither are in faith knowledge bringeth a firme assent but it is by demonstration of reason now faith beleeueth beyond reason And of faith there are two kinds one is a vaine and temporarie faith which is fruitlesse and without charitie as in the parable of the sower some seede fell in stonie and thornie ground such faith iustifieth not there is a liuely and effectuall faith which is onely in the Saints and this is the true iustifying faith which yet admitteth diuerse degrees in some it bringeth forth thirtie in some sixtie in some an hundred fold there are two impediments of faith the one is curiositie to seeke fully to comprehend the things which we beleeue the other is doubtfulnesse to be vncertaine of them Both these Basil toucheth writing of faith ne contendas videre ca qua precul reposita sunt neque eae quae sperentur ambigua statuas striue not to gaze vpon those things which are set farre off neither hold vncertaine the things hoped for Mart. 5. Here it shall not be amisse to note the diuersitie of phrases which the Apostle vseth when he speaketh of faith it is called the righteousnesse of God c. 1.17 and of or from God Philip. 3.10 righteousnesse by faith c. 3.22 and of faith c. 5.1 righteousnesse without works c. 3.28 the righteousnesse of faith c. 4.11.13 righteousnesse in the blood of Christ c. 5.9 righteousnesse by the obedience of Christ c. 5.19 righteousnesse not our owne Philip. 3.9 righteousnesse imputed of God c. 4. v. 6.10 6. And whereas it is added toward all and vpon all 1. Some doe thus distinguish that the first all noteth the Iewes the second the Gentiles Oecumen some by the first vnderstand the Apostles by the second those which were afterward called Anselme super omnes vpon or aboue all interpreteth supra captum omnium aboue the teach or capacitie of all But this is rather doubled to shew neminem excludi that none of the faithfull are excluded Pareus and in that he saith aboue or vpon all Gods ouerflowing iustice is signified which ouerfloweth as waters Faius 2. But this vniuersall particle all must be restrained onely vnto those which beleeue for as Ambrose saith habet populus Dei plenitudinem suam c. the people of God haue a certaine fulnesse specialis quaedam censetur vniuersitas c. and there is a speciall kind of vniuersalitie when the whole world of the elect seemeth to be deliuered out of the whole world c. de vocat gent. lib. 1. c. 3. Quest. 29. What it is to be depriued of the glorie of God v. 23. 1. Origen vnderstandeth these words effective by way of the effect quomodo auderes peccator gloriam Deodare how should the sinner presume to giue glorie vnto God the praise of God is not seemely in a sinners mouth 2. Oecumenius taketh the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally thus interpreting they are left behind post tergum est gloria beneficentia Dei the glorie and beneficence of God is behind thy backe that is Gods grace doth preuent thee because a man is iustified freely without his own works 3. Some by the glorie of God vnderstand iustification whereby Gods glorie appeareth Lyran. per quam gloriosus apparet by the which the Lord appeareth glorious so also gloss ordinar Hugo Gorrhan 4. Faius by this glorie vnderstandeth that image of God in righteousnesse and holinesse after the which man was created which man hath blotted out by his fall so also Martyr applyeth it to the corruption of mans nature 5. Theodoret taketh this glorie for the presence of the grace of God in which sense the arke of the couenant was called the glorie of God because there he shewed himselfe visibly present as when the Philistians had takes the Arke it is saide the glorie is departed from Israel 1. Sam. 4.22 6. Melancthon by glorie would haue vnderstood that grace acceptance and approbation which men haue with God beeing iustified by faith so also Osiander Tolet Caietan vnderstand gloriâ—â— hominis apud Deum the glorie of man that is his acceptance with God and there is here a secret opposition betweene glorie with men which we may attaine vnto by workes as the Apostle sheweth c. 4.2 and glorie with God to this purpose also Calvin and Piscatur 7. Wherefore with Chrysostome we here vnderstand rather the glorie of eternall life he that offendeth God non ad eos pertinet quibus ascribenda est gloria doth not appertaine vnto those to whom eternall glorie shall be ascribed and so Beza also well giueth the sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is vsed of those which came short in the race and cannot attaine vnto the marke or price that is set before them so also Gryneus they cannot attaine ad metam vitae illius gloriosae to the marke of that glorious life which is set before vs in heauen of this glorie the Apostle spake before c. 2.10 to euerie one that doth good shall be glorie and honour the meaning then is that all
to the second or next vnderworking cause as the Apostle saith of beneficence or liberalitie that it worketh or causeth thanksgiuing vnto God sometime the effect is ascribed by this word vnto the instrumentall cause as Rom. 4.15 the lawe is said to worke or cause wrath and our light and momentanie afflictions are said to cause or worke vnto vs an exceeding weight of glorie 2. Cor. 4.17 because they are meanes to withdrawe our mindes from earthly things and to stirre vp faith in vs So tribulation worketh patience not as the efficient cause but as the organe and instrument whereby the spirit worketh patience in vs it procureth patience not sicut causa effectum c. as the cause the effect as Caietan but eam exercendo augendo ostendendo in exercising encreasing and shewing forth our patience Gorrh to the same purpose Pererius exercendae patientiae materia occasio est tribulation is the matter and occasion of exercising our patience This then is to be vnderstood according to the phrase of Scripture which doth vse to pronounce that of the signe and instrument which is proper vnto the thing as when it speaketh of the Sacraments for of it selfe tribulation worketh not patience as is seene in the wicked who thereby are driuen to impatience and despaire here then is no place to prooue any merit in the afflictions of the faithfull Controv. 5. That we are not iustified by the inherent habite of charitie Whereas the Apostle saith v. 5. The loue of God is shed abroad in our hearts c. Pererius vnderstanding the Apostle to speake here of that loue and charitie which is infused as an habite into the minde whereby we loue God setteth downe here certaine positions concerning this inherent charitie 1. he affirmeth that this charitie is that iustice whereby we are formally made iust and righteous before God disput 2. numer 10. 2. this charitie whereby we are iustified he affirmeth esse donum omnium donerum maximum to be a gift farre exceeding all other gifts 3. this charitie re non distingui à gratia gratum faciente is not indeede distinguished from grace making vs acceptable vnto God 4. Against the opinion of Caietane Scotus Gabriel he holdeth that there is in those which are iustified the habite of charitie permanent and remaining when the act ceaseth whereby they are formally made iust before God otherwise they should not be helde to be iust before God in their sleepe or when they cease to worke disput 3. numer 17.18 Contra. Although all these questions are here impertinent because the Apostle treateth not here of the charitie or loue which is in man toward God but of Gods loue toward vs as hath beene shewed at large before quest 7. yet it shall not be amisse briefly to counterpoise these erroneous assertions with the contrarie true and sound positions 1. An inherent righteousnesse and infused charitie in the faithfull we denie not but not such as whereby we are formally made righteous and iustified before God both because all our righteousnesse is as a stayned cloth Esay 64. it is imperfect and weake and therefore not able to iustifie vs and for that the Scripture testifieth that it is the righteousnesse of Christ which is applyed by faith whereby we are iustified before God as the Apostle calleth it The righteousnesse of God thorough the faith of Christ Rom. 3.22 Philip 3.9 2. Charitie is not simply the greatest of all other gifts and so absolutely preferred before faith but onely wherein they are compared together namely in respect of the continuance because faith and hope shall cease when we enioy those things which are beleeued and hoped for but loue shall remaine still so Chrysostome expoundeth the Apostle 1. Cor. 13.13 Thus Hugo saith well that charitie is said to be the greatest quia non excidit because it falleth not away but otherwise faith is the greater in quantum est cognitio generans omnes alias virtutes as it is a knowledge and engendreth all other vertues 3. The Thomists are herein contrarie to the Iesuite who affirme that gratia gratum faciens grace which maketh vs acceptable to God is in respect of charitie as the soule is to the powers and faculties which proceede from it And so indeede the grace that maketh vs acceptable vnto God is the loue and fauour of God in Christ which is as the efficient cause of that other loue and charitie which is infused into vs and wrought in vs by the holy Ghost And that our loue of God maketh vs not first acceptable vnto him the Apostle euidently testifieth 1. Iob. 4.10 Herein is loue not that we loued him but that he loued vs we were first then accepted and beloued of God before we could loue him againe 4. We graunt that faith hope and charitie are habits of the minde infused by the spirit and permanent in the soule for as the wicked doe attaine vnto euill habites of vice and sinne so the faithfull haue the habite of vertue but this is the difference that an euill habite is acquisitus gotten by euill custome but the good habites of the intellectuall vertues of faith loue hope are iufusi infused and wrought in vs by the spirit But we denie that by any such inherent habite we are made formally iust they are not causes of our iustification but rather the fruits and effects we haue the habite of faith because the spirit of God worketh in vs beleefe and we loue God because he loued vs first and gaue vs his spirit which worketh this loue in vs Faius So then the faithfull euen in their sleepe are iustified not by any inherent habit but because they are accepted of God in Christ as the Apostle saith Christ died for vs that whether we wake or sleepe we should liue together with him Controv. 6. Against the heresie of impious Socinus who denieth that Christ died for our sinnes and payed the ransome for them Whereas the Apostle here saith v. 8. that Christ died for vs we according to the Scriptures so vnderstand it that he offered a sacrifice for our sinnes Heb. 10.12 that he as our high Priest offred himselfe for our redemption Heb. 7.27 that he was our suretie and paied our ransome for vs Heb. 7.22 and saued vs from our sinnes in bearing the punishment due vnto the samâ—â—nd so he died for vs that is in our place and stead and so purchased our redemption 〈◊〉 wicked Socinus thus wresteth and misconstrueth these words that Christ died no 〈◊〉 wise for vs then for our profit and benefit in confirming by his death his doctrine and example of life by the which he saith he brought saluation vnto the world and not by dying for vs as in our stead or to pay by his death our ransome his wicked obiections are these 1. Obiect The Apostle saith 1. Ioh. 3.16 He laid downe his life for vs and we ought to lay downe our liues for the brethren Christ died for
of merit is an act of iustice and iustice is a kind of equalitie where there is no equalitie there is no iustice and so no merit Thom. in 1. secund qu. 114. ad 1. 4. If the sufferings of this life are neither in quantitie nor qualitie proportionable to the glorie which shall be reuealed then can they not be meritorious for betweene the merite and reward there must be a proportionable equalitie and an equall proportion Notwithstanding then all these cauillous answers this place of the Apostle that the sufferings of this time present are not worthie of the glorie is verie pregnant to ouerthrow the merite of the sufferings and other workes whatsoeuer of the Saints in respect of the reward of euerlasting life Controv. 13. That hope iustifieth not v. 24. We are saued by hope by this place both the Rhemists here in their annotations and Pererius numer 82. doe inferre that faith doth not onely iustifie but that hope and charitie doe iustifie as well as faith as here the Apostle saith we are saued by hope Contra. This cauill may diuersely be remooued 1. by beeing saued the Apostle vnderstandeth not to be iustified for our iustification is presently had and possessed but by saluation he signifieth the perfection and accomplishment of our redemption and adoption in Christ therefore they would deceiue vs by the homonymie and diuerse takings of the word to be saued sometime signifieth to be iustified Tit. 3.5 but so it is not here 2. We must vnderstand the Apostle to speake of hope as ioyned with saith hope hath relation to faith by the which we are iustified freely D. Fulk And when as these things as our iustification saluation are ascribed to hope or charitie we must so take it that the manner of our iustification is shewed not by the causes but by the effects like as then in the will we looke to the foundation in a tree to the roote so when the Scripture setteth forth any commendation of hope and loue we must looke vnto faith from whence they spring and without the which they cannot stand Mar. 3. The Apostle doth not here treat of the cause of iustification sed quo fulcro in ea iustitia sustentemur quae nobis per fidem obtingit but by what prop we are sustained and vpheld in that righteousnesse which happeneth vnto vs by faith Gualter so that hope is not the cause of saluation but it is as the way and meanes whereby saluation begunne in vs by faith is brought vnto perfection Controv. 14. Whether hope doth relie vpon the merite of our workes The Master of the sentences affirmeth lib. 3. sperare sine meritis non spem esse sed praesumptionem that to hope without merits is not hope but presumption so also Gorrhan illud quod ex meritis patienter expectatur c. that which is patiently expected by merits is most certainely had and obtained of God they reason thus Argum. 1. S. Paul affirmeth that patience bringeth forth experience or triall or probation and experience hope Rom. 5.4 if hope then arise of our patience and experience it hath dependance of our workes Ans. 1. It is euident that Saint Paul doth not in that place make his gradation by the causes for tribulation is not the cause of patience seeing many by tribulation are driuen to despaire but the Apostle onely setteth downe the order of those instruments which the spirit of God vseth to worke hope in vs thereby 2. and properly hope causeth patience not patience hope for the Martyrs if they were not thereto enduced by hope could neuer endure such vnspeakeable torments like as the Marchant would neuer put himselfe into such daungers by Sea if the hope of gaine mooued him not thereunto and so S. Iames sheweth that the probation and triall of our faith bringeth forth patience c. 3. faith beeing tried and prooued by affliction worketh patience and faith bringeth forth hope 3. yet we denie not but that as hope originally causeth patience so by our patience and experience our hope is also the more strengthened and confirmed Now on the contrarie that it is but a weake and indeed a false hope which dependeth vpon workes it is thus euident 1. because by this meanes hope should be contrarie to faith which iustifieth a man freely without relation to his workes if hope then should be tied to the condition of workes it should be opposite to faith 2. our workes are imperfect if hope be built vpon an imperfect and vncertaine ground it can haue no certaintie in it selfe 3. Some are conuerted to God hauing no good workes as the theefe vpon the crosse yet he had hope in Christ praying vnto him to be remembred in his kingdome Controv. 15. Against the naturall power and integritie of mans will v. 26. We know not what to pray as we ought this ouerthroweth that error of the Pelagians who ascribed vnto man power by nature to keepe the law of God but how can this be seeing a man cannot tell how to pray as he should if he be not ayded by the grace of Gods spirit he must needes come short of keeping the law that faileth in this principall part of Gods seruice namely prayer for if a man know not of himselfe how to pray and so cannot serue God as he ought he faileth in a cheef part of the law of God And wheras there are three degrees in the proceeding of euery action the thought conceiueth the wil consenteth the act work persiteth none of al these are in mās power not the first we are not able of our selues to thinke any thing and it is God which worketh both the other namely the will and the deed Phil. 1.13 And as these places doe exclude this heresie of the Pelagians who extoll the power of nature altogether so also they ouerthrow the error of the Semipelagians the Papists who ioyne freewill and grace as workes together Controv. 16. That predestination dependeth not vpon the foresight of faith or good workes v. 16. Those whom he knew before he also predestinate Chrysostome and other Greeke expositors following him as Theophylact Theodoret Oecumenius hence inferre that Gods prescience is the cause of predestination praeuidet Deus c. God first foreseeth who are meete and worthy to be called and then he doth predestinate them so also Ambrose and Heirome in their Commentaries vpon this place doe interpret that to be the purpose of God whereby he decreed to call vnto the faith those whom he foresaw would beleeue Lyranus saith that Gods prescience is praeambulum ad praedestinationem a preamble and as an inducement to predestination The Lutherans doe somewhat incline vnto this opinion as Osiander in his annotation here quos antequam nascerentur c. praeuidit c. whom in his infinite wisedome he foresaw such as should please God c. The moderne Papists are not here all of one opinion The most learned among them doe affirme election by grace ante
omnium operum prouisionem before the foresight of any workes Bellar. lib. 2. de grat c. 10. and Pererius is of the same iudgement disput 22.23 vpon this chapter but our Rhemists are more grosse in this point they say that Christ hath not appointed men by his absolute election c. without any condition or respect of their workes Hebr. c. 5. sect 7. Now this opinion that predestination is grounded vpon the foresight of faith or good workes is thus euidently confuted Argum. 1. That which is Gods worke in man is no cause in mans behalfe why he should be elected but faith and to beleeue is the worke of God Ioh. 6.29 This is the worke of God that yee beleeue c. Ephes. 2.8 By grace are ye saued through faith not of your selues it is the gift of God therefore the foresight of faith is not the cause of election 2. Argum. That which is the effect of predestination is not the cause but faith and good workes are the fruit and effect as Act. 13.48 As many as were ordained to eternall life beleeued he saith not as many as were foreseene to beleeue were ordained c. Eph. 2.4 He hath chosen vs that we should be holy it is the end and fruit of our election our holines therefore not the procuring or inducing cause 3. Argum. There is one and the same reason and manner and cause of election vnto all but some are saued without prouision or foresight of their workes as infants which die in their infancie for their good workes which are not could not be foreseene it cannot be here answered that their good workes are foreseene which they would haue done if they had liued for if one may be elected for the foresight of good workes which he might haue done by the same reason one might be condemned vpon the foresight of euill works which he might haue committed but this standeth not with the iustice of God 4. Argum. First the end is propounded then the meanes are thought of as tending to that end the meanes are no inducement to decree or set downe the end of a thing life eternall is the end the meanes and way thereunto are faith and vertuous workes these then foreseene of God could not be a motiue to decree the end 5. Augustine was sometime of opinion that although God hath not chosen the good workes of men in his prescience elegit tamem fidem in praescientia yet in his prescience he made choice of faith in exposition huius epistol But afterward Augustine retracteth this opinion lib. 1. Retractat c. 23. ingeniously confessing nondum diligenter quaefieram c. quaenam sit electio gratiae I had not diligently enquired not found out what is the election of grace which is no grace si vlla merita praecedant if any merits goe before 6. Some Popish writers haue deuised how to reconcile Augustine with the rest of the fathers and they haue found out this distinction that there are two kinds of predestination one ad gratiam to receiue grace and this they say is without any foresight of faith or works and the other is ad gratiam vnto glorie and life eternall which proceedeth from the foresight of faith and workes of this kind of predestination speake the Greeke fathers and Augustine of the other Thus Ruard Tapper Dryedon Gabriel Vasquez as they are cited and approoued by Parerius disput 24. Contra. 1. Augustine euidently speaketh of predestination to eternall life where he deliuereth his first opinion of the foresight of faith for these are his words Quid elegit Deus in eo what did God elect in him whom he did predestinate vnto life eternall 2. That is a vaine and idle distinction for predestination comprehendeth both the ende and the meanes thereunto as the Apostle saith Ephes. 1.11 in whom we are chosen when we were predestinate c. that we which first trusted in Christ should be to the praise of his glorie here both the meanes to beleeue or trust in Christ and the end euerlasting glorie are both comprehended vnder predestination 3. in this distinction there is a vaine and absurd tautologie for who would aske this question whether the foresight of grace and faith in a man were the cause that God ordained him to haue grace and faith 7. Tolet to helpe out this matter saith that the foresight of faith as a motiue vnto election and the election by grace may well stand together for here faith foreseene is not considered as a merit but as causa sine qua non a cause without the which God hath purposed not to call those which shall be saued but notwithstanding it is bene placitum the good pleasure of God not the merit of man annot 31. Contra. In this question of predestination we must distinguish betweene the decree it selfe and the execution of the decree in the execution good workes are required not as a meritorious cause of life eternall but onely as such a cause without the which life eternall cannot be â—â—ad and this we graunt but if Gods decree should arise of any such foresight it is now an inducement and motiue not a cause onely sine quae non without the which not and so Gods good pleasure should not be the first cause higher then the which the Apostle goeth not Ephes. 1.5 if the foresight of faith or good workes should induce the Lord to elect for now election should not stand vpon the will and pleasure of God but vpon the will and inclination of man Controv. 17. Against the opinion of Ambrosius Catharinus concerning predestination This Popish writers opinion is that God hath ordained all men vnto eternall life yet with this difference Some he hath absolutely appointed vnto saluation without any condition whose head is Christ and then the blessed Virgin Marie the number of those thus predestinate is certaine and none of them can perish there is an other sort of men which are ordained vnto saluation not absolutely but vnder condition of their obedience vpon the foresight of their merits and some of those come vnto eternall life some doe not of this opinion Sixtus Senensis Catharinus scholar professeth himselfe to haue beene Biblioth lib. 6. annot 248. and that he preached it for tenne yeares together and in diuerse cheefe cities of Italie till he saw the inconuenience and manifold difficulties that would follow vpon that doctrine and then he gaue ouer Contra. This opinion hath diuerse absurdities 1. it alloweth some to be saued which are not predestinate vnto life contrarie to the Scripture which onely promiseth euerlasting deliuerance and saluation vnto them which are written in the booke of life Dan. 12.1 Reuel 17.8 c. 20.12 2. It maketh Gods ordinance and decree to be vncertaine that many whom he appointeth to saluation yet are not saued 3. it maketh a diuersitie in the ordinance of God to saluation that some are absolutely elected some vpon condition onely whereas there is one end and the
father as Rom. 1.23 2. Cor. 1.3 and 11.31 2. Not euery one that is called God in Scripture is consequently that chiefe and great God 3. Christ is said to be ouer all that is men as the most excellent man of all not ouer all whatsoeuer 4. He is said to be ouer all with a limitation for he is not ouer him that hath subdued all things vnto him 1. Cor. 15.27 5. And in that he is ouer all he hath it not by nature but of gift Philip. 2.9 Contra. Erasmus seemeth first to haue giuen occasion to these newfangled Dogmatists who likewise in his annotations vpon this place thinketh this Scripture not so fit to prooue the diuine nature of Christ adding that herein there is no daunger seeing there are more direct places to prooue Christs Godhead by But Pet. Martyr here answeareth well non convenit vt Ecclesiae armamentarium sine causa exhauriatur c. it is not conuenient that the armorie of the Church should without cause be diminished seeing the fathers as Origen Chrysost Theophylact Cyprian cont lud lib. 2. c. 5. Hilarius in Psal. 122. doe all alleadge this place for the proofe of Christs deitie it is not fit that we should suffer it to be wrestled out of our hands their cauills are thus answeared 1. Where the father is said to be blessed for euer the Sonne is not excluded and in some places Christ is said expressely to be blessed for euer as Matth. 21.9 Blessed is be that commeth in the name of the Lord and if the Creator be blessed for euer Christ is included by whom all things were created Ioh. 1. Coloss. 1. 2. He which is said to be God ouer all as Christ here must of necessitie be that chiefe and great God 3. Some indeede reade super omnia ouer all things as Origen the Syrian and Latine interpreter and this is agreeable to that place Coloss. 1.17 He is before all things and in him all things consist and the Apostle nameth both things visible and invisible and so Origen well expoundeth he is aboue all things that is powers principalities and euerie thing that is named 4. He is aboue all things that is all creatures and aboue all as the father is aboue all and yet neither aboue the Sonne or the holy Ghost the father then is here excepted for Christ and his father are one non post patrem ipse sed de patre he is not after the father but of the father Origen 5. S. Paul in that place speaketh of the exaltation of Christ as he is Mediator and according to his humane nature and so he hath it by gift but as he is God he is ouer all by his eternall generation as the onely begotten Sonne of God Controv. 4. That the water in Baptisme doth not sanctifie or giue grace Chrysostome sheweth here a fit analogie and resemblance betweene the birth of Izaak oâ— Sara by the word of promise v. 9. and our spirituall regeneration in baptisme the barren wombe of Sarah he likeneth to the water which of it selfe hath no efficacie erat vterni ille aqua frigidior propter sterilitatem senectutem that wombe was more vnapt for generation then water because of the barrennesse and old age thereof like as then Izaak was borne of that barren wombe by the word of promise ita nos oportet ex verbo nasci so we are borne of the word To this purpose Chrysostome who maketh the element of water of it selfe but a dead thing and like vnto Sarahs barren wombe which could not haue conceiued but by the word of promise So the Apostle saith Ephes. 5.25 Cleansing it by the washing of water thorough the word the water cleanseth but by the operation of the word This then ouerthroweth that opinion of the Romanists which affirme that the sacramentall signe in the sacraments conferre grace See further hereof Synops. Centur. 2. err 76. Controv. 5. Against the vaine observation of Astrologers in casting of nativities v. 10. Rebecca when she had conceiued by one c. Augustine lib. 2. de doctrin Christian. c. 21. by this Scripture confuteth the folly of Mathematicians who in casting of mens natiuities doe obserue the aspect of the planets and so doe calculate and coniecture of the disposition of men for Esau and Iacob were borne at the same time of one and the same parents and yet they were of diuerse dispositions and qualities and conditions of life Controv. 6. That the soules had no beeng in a former life before they came into the bodie It was Origens error who therein did too much Platonize that the soules in the former life according to their workes good or euill were accordingly appointed of God to saluation or damnation But this error is euidently conuinced by the Apostle here for Esau and Iacob had neither done good nor euill before they were borne Lyranus addeth two other reasons to convince this error 1. if there had beene an other life before then the world was not created in the beginning as it is said Gen. 1.1 for that the soules had a beeing and beginning before 2. and temporale non potest esse causa aeterni no temporall thing can be the cause of that which is eternall the actions then and workes of the soule could not be the cause of the act of Gods eternall will Controv. 7. Whether the foresight of faith or workes be the cause of election This was in time past maintained by the followers of the Pelagian sect as it appeareth by the epistles of Prosper and Hilarius Arelatens sent to Augustine and not much differing is the opinion of the Greeke expositors as Theodoret in these words that the purpose of God might remaine according to election vnderstandeth the purpose of men foreseene of God according to the which he electeth But the Apostle euidently calleth it the purpose of God and therefore not of men Chrysost. and Photius cited by Oecumenius doe here vnderstand the purpose of God but where it is added according to election they say this election presupposeth a difference and diuersitie of wills foreseene of God The late Lutherans tread in the same steppesâ— who at the first did hold that the foresight of faith was the cause of election but now they haue somewhat refined that assertion and their opinion now is fidem non esse electionis causam meritoriam sed instrument alem that faith is not the meritorious but the instrumentall cause of election their arguments are these 1. Argum. Photius thus reasoneth electio de illis fit qui aliqua in re differunt election is said to be of those which differ in some thing God then did see some difference in them which he elected from others Contra. 1. Augustine at the first was somewhat mooued with this argument which made him deuise an other sense of the Apostles words to this effect that it was said vnto the children beeing not yet borne and before they had done either good
kind was the zeale of the false Apostles Gal. 4.17 They are ielous ouer you amisse they would exclude you that ye should altogether loue them they seemed to beare a great zeale and loue vnto the Galathians but it was onely for their owne aduantage and such was the zeale of Demetrius to Diana Act. 19. because his profit was hindered by the decay of Dianaes worship but a true and vnfained zeale is that when one seeketh onely the good of that which he loueth without respect to himselfe as Saint Paul was thus iealous ouer the Corinthians to seeke to ioyne them for their owne good vnto Christ. 2. Cor. 11.2 Now of this vnfained zeale there are two kinds one which hath knowledge the other is without and this is of two sorts for there is here a twofold knowledge required both of the thing which is desired and affected and of the wrong which is offered the Iewes wanted one of these for they had a knowledge of God though not perfect but they were ignorant of the other they thought the worship of God to â—â—nsist in the rites and ceremonies of the law and so Gods glorie to be hindered by the Preaching of the Gospel the Gentiles were ignorant of both for neither had they the knowledge of God at all neither did they know the way how to worship him and so were ignorant what hindered or furthered Gods glorie 3. Now in that the Apostle maketh this as a reason why he wished well vnto them and prayed for them because they had zeale though not according to knowledge this doth not iustifie their zeale or prooue that we may reioyce or take delight in any thing that is euill but because their zeale was a good thing in it selfe and they failed in the manner onely the Apostle so farre commendeth them as it is said that Christ loued the young man that professed his obedience and obseruance of the law though he were farre from perfection Mark 10.21 because he saw some good things in him So the Apostle commendeth the zeale of the Iewes here 4. Origen here obserueth that as the Apostle saith of zeale that they had a kind of zeale but not according to knowledge the like may be said of faith charitie and other graces that men may haue them after a sort but not according to knowledge as he hath faith without knowledge that is ignorant that faith without workes it dead and so he hath charitie without knowledge that beasteth of it before men Quest. 5. Why the Iewes are said to stablish their owne righteousnesse v. 3. 1. Theodoret thinketh it is called their owne righteousnesse because now the law was ceased and the obseruation of the rites and ceremonies thereof so also Gorrhan vnderstandeth it of the ceremonies of the law which now were abolished and of the traditions which themselues had invented but the Apostle meaneth principally the moral law and that workes thereof 2. Augustine thinketh it to be so called their owne righteousnesse that is an humanes and imperfect righteousnesse because they were not able to fulfill the law tract 26. in Iob. so also Anselme 3. Lyranus because the law was giuen them and so the righteousnesse thereof they tooke peculiarly to be theirs excluding the Gentiles 4. Chrysostome saith â—â— is tearmed theirs because it consisted in their owne labour whereas faith was the gift of God without their labour 5. Origen saith their owne righteousnes was that which so seemed vnto men but did not make them iust before God so also Tolet as the Apostle saith Rom. 4.2 If Abraham were iustified by workes he hath wherein to reioyce but not with God 6. But properly that is called man 's owne righteousnesse which is supposed to be inherent in him is wrought by his owne workes and labour that is Gods righteousnes which is without man and extrinsecally is applied vnto him by faith 3. This proper iustice of man signifieth not such righteousnesse as man seeketh to worke of himselfe but euen such as man worketh by grace for Gods righteousnesse and mans are opposed not onely in respect of the cause and beginning but in the forme and manner how it is applied the one by faith the other by workes and in the subiect the righteousnes of faith is inherent in Christ and applied to vs by faith the other hath man for the subiect thereof 4. The Iewes in refusing this righteousnesse of God commit three great faults 1. they are ignorant of true righteousnesse by faith 2. they ambitiously seeke to be iustified by their owne righteousnesse 3. they are contemners of Gods righteousnesse which is by faith and will by no meanes be subiect vnto it Quest. 6. How Christ is said to be the ende of the law The end of a thing is taken fowre waies 1. for the determination and extremitie and finall ending of it as Psal. 3.19 Whose end is damnation 2. it is also taken for that which first mooueth the agent and for the which all other things are intended 3. the end is the scope and marke which is aymed at as the end of faith is the saluation of our soules 1. Pet. 1. 4. the end also of a thing is the perfection thereof as loue is said to be the end of the commandements 1. Tim. 1.5 according to these diuerse acceptions is this place diuersely interpreted 1. Some take it in the first sense that Christ ended the ceremonies and legall rites in which it is said the law and the Prophets were vnto Iohn Matth. 11. but this is not the meaning here for thus Christ was an ende onely to the ceremoniall not to the morall law 2. The second way Christ is the end of the law but not directly for in generall the law was ordained to make man righteous and to iustifie him by the keeping thereof but seeing this righteousnesse could not be obtained by the law nor in the law the law bringeth vs vnto Christ and in him we obtaine righteousnesse which the law required but performed not so then the end of the law which was to iustifie a man is fulfilled in Christ thus Chrystsost quid vult lex hominem iustum facere c. what would the law make a man iust c. this the law could not effect but Christ hath effected it so Melancthon Christ is the perfection of the law donat id quod lex requirit he giueth that which the law requireth that is iustification by saith in Christ who hath fulfilled the law for vs so also Beza 3. Christ also is the end and scope aymed at in the old Testament all the Prophets gaue witnesse and testimonie vnto Christ as Lyranus citeth R. Selam and other learned Hebrewes that confessed that vniuersi Prophetae non sunt locuti nisi ad dies Messiae that all the Prophets did not otherwise speake but hauing relation to the Messiah as our Sauiour saith Ioh. 6.26 Moses wrote of mee 4. Christ also is the perfection and consummation of the law
planted in 2. Concerning the reading of the words thou wast graft in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for them that is in their place as the Syrian interpreter translateth but Erasmus refuseth this reading as ridiculous and will haue the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in to be here redundant and superfluous as the like phrases are vsed often in the Hebrew as percussus in gladio smitten in the sword and so he would haue it referred vnto the oliue into the which they were planted likewise some of our owne interpreters read insicus illis graft into them Bucer Martyr But the other reading is the better graft in for them for it hath relation to the braunches broken off and as yet no mention is made of the right oliue tree Lyranus by in them vnderstandeth the braunches yet standing as the Apostles into whom the Gentiles were planted but plants are not properly graffed into the braunches but into the stock therefore the better sense is graft in for them in loco factorum in the stead of the broken braunches so glosse interlin Gorrhan Tolet and of our writers Beza Faius Pareus Genevens or among them B. 3. Was graft in the Apostle sheweth a threefold benefit bestowed vpon the Gentiles first they were planted in stead of the incredulous Iewes which were as braunches broken off then they are made partakers of the roote that is of the faith of Abraham and the Patriarkes Lyran. and made one Church with them and thereby they are partakers of the farmes of the oliue which the ordinarie glosse vnderstandeth of the Apostles who receiued of the fatnes of the spirit to conuay it to the Gentiles Gorrhan of the fatnes of charitie but rather generally thereby is meant the doctrine and grace of Christ Lyran. and all the spirituall graces which the Lord conferreth vpon his Church as the Prophet Dauid saith Psal. 63.3 My soule shall be satisfied as with marrow and fatnes c. Pareus 4. But it will be obiected that the Iewes by nature were a wild oliue as well as the Gentiles as Saint Paul saith Ephes. 2.3 We were by nature the children of wrath as well as others Ans. True it is that in respect of originall corruption there is no difference but the Iewes were the right oliue because they were descended of beleeuing parents to whom the â—â—â—â—ise was made 5. Ambrose here noteth a difference betweene spirituall and externall planting as Origen also obserueth the same husbandmen vse to graffe good plants into a sower stocke not fowre and wild plants into a good stocke but here it is otherwise the wild oliue is planted into the true oliue And the reason is this the Apostle res magis causis quam causas rebus â—â—â—vit did applie the things vnto his cause not the cause to the things from whence he taketh his similitude Origen Quest. 23. Of the meaning of these words Thou bearest not the roote but the roote thee v. 18. Boast not thy selfe against the branches c. 1. This is the consequent or conclusion inferred out of the former reason that the Gentiles considering their former state and condition that they were the branches of a wild oliue should not insult against other which words beside this conclusion doe include two secret reasons against this reioycing 1. Because none ought to reioyce in themselues but onely in the Lord 1. Cor. 1.31 Gryneus 2. Ambrose noteth how it is a thing displeasing vnto God to reioyce in the calamitie and ouerthrowe of others and therefore the Gentiles should offend God if they insulted ouer the Iewes because of their incredulitie Thou bearest not the roote but the roote thee 1. for the connexion of these words because the Apostle passeth from the branches to the root against the which the Gentiles reioyced not Chrysostome thinketh that the Apostle doth it because he would affoard vnto the Iewes vmbram solatij a certaine shadowe of comfort and nothing else and he thinketh that in words onely he seemeth to allay their griefe not in deede but farre be it from vs to thinke that the Apostle should as it were double with his owne nation in so serious a matter hauing made so solemne a protestation before c. 9.1 I speake the truth in Christ I lie not 2. Gryneus maketh this to be the coherence the branches which are graft in should imitate the root it lamenteth for the branches which are broken off and so should they which are planted in but this rather is the reason of the coherence if they should insult against the branches they should in a manner also lift vp themselues against the root which bore those braunches euen against Abraham the Parent of the Iewes Pareus 3. This then is a newe argument that they ought not to insult against the Iewes the branches for so consequently they should insult against the roote it selfe which were either an absurd thing that the braunch should vaunt it selfe against the roote that beareth it or an vncomelie thing to insult against him from whom thou hast receiued so great benefits as they beeing graffed into the roote are made partakers of the fatnes thereof 4. This roote is said to beare the Gentiles and not they the root because they had their conuersion from the Iewes and not the Iewes from them Lyranus as our Bl. Sauiour saith Ioh. 4.22 saluation is of the Iewes the Iewes might receiue the ground of Philosophie and of other arts from the Gentiles but that is not the fatnes of the Oliue nor the sappe of the roote which is faith in Christ which was the faith of Abraham rooted and grounded in Christ. Quest. 24. Of those words v. 22. if thou continue in his bountifulnes 1. Chrysostome giueth this sense si ea feceris if thou dost those things which are answearable to the diuine goodnes non enim fide sola opus est for we haue not neede onely of faith here c. But the Apostle speaketh euidently of the goodnes of God not of man and so Osiander thereby vnderstandeth clementiam Dei the clemencie of God if thou continue in the grace and fauour of God the interlin glosse thus expoundeth si totum Des tribuas if thou ascribe all vnto God But here rather the cause is taken for the effect as the goodnes of God for faith which is wrought in vs by the goodnes and grace of God as afterward v. 31. by mercie is vnderstood faith giuen in Gods mercie and this to be the sense appeareth by the contrarie v. 23. If they abide not still in vnbeleefe 2. If thou continue This neither sheweth that it is in mans power to continue for all is ascribed to the goodnesse and mercie of God neither yet can it be hence gathered that the elect may fall away and not continue but these conditionall speaches are vttered to work in the faithfull a greater care and to stir them vp and take away from them all carnall securitie 3. Or els thou also shalt be
to vnderstand v. 3. 1. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sauour or vnderstand is sometime taken in the worst part as Matth. 16.23 to sauour the things which are of men not the things which are of God sometime it is vsed in the better sense as in this place to vnderstand according to sobrietie 2. Here diuerse interpretations are brought of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to vnderstand aboue or beyond that which is meete to be vnderstood and what it is to vnderstand according to sobrietie 1. Origen vnderstandeth here the generall vertue of temperance that a measure is to be kept in euerie vertue as if a man exceede in iustice he becommeth cruell if in fortitude he is audacious and rash and thus a temper and measure must be kept in euerie action but the words following as God hath dealt to euerie one the measure of faith c. doe not fauour this interpretation 2. and Hierome likewise is more deceiued who lib. 1. contra Iovinian doth apply this place to the commendation of virginitie and so he readeth here sapere ad pudicitiam to be wise vnto chastitie but the words following do ouerthrow this sense also 3. Ireneus lib. 5. c. 20. doth vnderstand this place of the curious enquirie and search after the mysteries of religion so also Hilarie de Trinitat l. 10. Erasmus misliketh this sense because he thinketh the Apostle here speaketh not of the knowledge but of that opinion which a man hath of himselfe but this may verie well be here comprehended as a part of the Apostles meaning to condemne curiositie so Martyr Pareus this fault is committed when men doe vpon confidence of their owne wit seeke out those things quae investigari sequeant which cannot be sought out 4. Tolet most approoueth Basils sense regul brev respons 264. then a man doth vnderstand more then it meete when he doth leaue his owne calling se ingerit rebus alienis and doth intermeddle with things belonging to other callings as Vzzia the king of Iudah that would haue vsurped the Preists office so that here the fault called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to be a busie-bodie in other mens matters should be touched by the Apostle 5. Chrysostome vnderstandeth the Apostle to speake against the elation and arrogancie of the minde when men doe arrogate all to themselues and detract from others this best liketh Erasmus Beza Osiander and this arrogancie is of two sorts when men doe either arrogate to themselues that they haue not or are proude of that which they haue Beza this pride and selfe loue hath beene the mother of all heresies when men not content with the simplicitie of truth nor to keepe in the beaten tract haue invented new doctrines Haymo Faius 6. All these then may well be receiued that exceedeth the bounds of sobrietie who either diueth curiously into Gods secrets or is drunken with an ouerweening conceit of himselfe or intrudeth into other mens gifts and office which last seemeth to be most agreeable to that which followeth because euerie man hath receiued a certaine measure of faith a portion of gifts wherewith he must rest contented by sobrietie then as Chrysostome saith the Apostle vnderstandeth modestie and he thus deriueth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sobrietie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because such haue their minds sound and in a good temper so he meaneth the soundnes of the minde not of the bodie for he that is arrogant and hath no modestie neque mente valere queat hath a distempered minde and this as Chrysostome sheweth is worse then for one to be naturally a foole naturae stulium fieri nihil habet criminis for one to be a foole by nature is without his fault but for one through an ouerweening wit to exceed the bounds of modestie and sobrietie venia priuat it deserueth no pardoÌ„ Quest. 11. What is vnderstood by the measure of faith v. 3. As God hath dealt to euerie one the measure of faith c. 1. Concerning the words 1. the vulgar Latine addeth and to euerie one c. which maketh the sentence imperfect 2. Origen will haue somewhat to be supplyed to make vp the sentence custodiat let him keepe as to euery one c. so Pet. Martyr concurring with him would haue somewhat supplied as neque sibi plus arroget neither let him arrogate more to himselfe c. 3. Erasmus thinketh the sentence to be imperfect and that the Apostle respected the sense rather then the words which stand thus in the originall to euerie one as God hath distributed but here is an euident traiection of the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as which is put after to euerie one which is familiar with the Apostle as 1. Cor. 3.5 to euerie one as God hath giuen so that the sense is full enough without any supply as Beza well obserueth 2. By faith 1. Some vnderstand iustifying faith faith working by loue which faith is giuen not to all alike but in measure to euerie one gloss interlin But Pet. Martyr refuseth this because many had these gifts and graces which had not iustifying faith as they which in the day of the Lord shall say haue we not in thy name prophecied and cast out deuills Matth. 7. and yet shall be refused 2. Chrysostome taketh this to be vnderstood causally as faith for the gifts of faith whereby miracles are wrought so also Origen vnderstandeth the graces of the spirit obtained by faith 3. Tolet by faith vnderstandeth fidelitie which euerie one must vse in the exercising of his gift but fidelitie is not the cause of the measure of graces which are giuen freely 4. faith then here is both taken by a meâ—onymie for the gifts and effects of faith as Mart. as also Beza it comprehendeth by a Synecdoche the knowledge of Christ whereof the habite of iustifying faith is a fruite and effect as also the gifts and graces of the spirit which were conferred vpon the faithfull Beza Pareus and so the Apostle here meaneth no other thing by faith then the gifts and graces of the spirit conferred vpon the faithfull that beleeued in Christ neither iustifying faith is excluded not yet onely here included the like saying to this the Apostle hath Eph. 4.7 To euerie one of vs is giuen grace according to the measure of the gift of Christ so here by faith we are to vnderstand the gifts of faith either because faith is the gift of God by which other graces are obtained as Chrysostome doni causa fides faith is the cause of the gift or because these gifts are giuen habentibus fidem to those which haue faith Haymo 3. So here there are as many arguments as words to perswade vnto a sober vse of the gifts receiued dantis immensitas the greatnes of the giuer which is God dandi liberalitas the liberalitie in giuing he hath distributed according to measure doni excellentia the excellencie of the gift which is faith
opinion examined that our sinnes are remitted onely by Christs death not for the the obedience and merit of his life Controversies vpon the 5. Chapter 1. contr Whether a good conscience and integritie of life be the cause of peace with God 2. contr Against invocation of Saints 3. contr Of the certaintie of salvation and of perseverance 4. contr That the tribulation of the Saints is not meritorius though it be said to worke patience 5. contr That we are not iustified by the inherent habite of charitie 6. contr Against the heresie of impious Socinus who denieth that Christ died for our sinnes and payed the ransome for them 7. contr Against other obiections of Socinus and other impugning the fruit and efficacie of Christs death in reconciling vs to God his Father 8. con That Christs death was a full satisfaction for our sins against Socinus his cauils 9. contr That Christs death was not onely satisfactorie but meritorious against Socinus Certaine controversies touching Originall sinne 10. cont That there is originall sinne in men by the corruption of nature against the opinion of the Hebrewes 11. contr That Adaws sinne is entred into his posteritie by propagation not imitation onely against the Pelagians 12. contr Of the manner how originall sinne is propagated against the Pelagians where it is disputed whether the soule be deriued from the Parents 13. contr Against the Pelagians and Papists that originall sinne is not quite taken away in Baptisme 14. contr What originall sinne is against the Romanists and some some others and specially against them which hold it to be Adams sinne imputed onely to his posteritie 15. contr That originall sinne is not onely the privation of originall iustice 16. contr Of the wicked heresie of Marcion and Valentinus with the blasphemous Manichees 17. cont That all sinnes are mortall and worthie of death by nature 18. contr That Henoch and Elias are not yet aliue in the bodie 19. contr The Virgin Marie conceiued in originall sinne 20. contr Againe meritts 21. contr That the punishment of originall sinne is euerlasting death 22. contr That Christs essentiall iustice is not infused into vs. 23. contr Against the Patrons of vniuersall grace 24. contr Against the Popish inherent iustice 25. contr That we are iustified both by the actiue and passiue obedience of Christ. 26. contr Against the Philosophers who placed righteousnes in their owne workes 27. contr Against the Manichees and Pelagians the one giuing too much the other too little to the lawe 28. contr Of the assurance of salvation 29. contr Of the diuerse kinds of grace against the Romanists Controversies out of the 6. Chapter 1. contr Against the administring of the Sacraments in an vnknowne tongue 2. contr Concerning inherent iustice 3. contr That the Sacrament of Baptisme doth not conferre grace by the outward worke 4. contr That Baptisme serueth as well for the remission of sinnes to come as of sinnes past 5. contr Whether in Baptisme our sinnes be cleane taken away 6. contr Of the baptisme of infants 7. contr Of the assurance of salvation 8. contr That Christ shall not die in the next world againe for those which were not healed here 9. contr Against the Sacrifice of the Masse 10. contr Concerning freewill 11. contr That concupiscence remaining in the regenerate is properly sinne 12. contr Whether a righteous man may fal into any mortall or deadly sinne 13. contr Against the Manichees 14. contr Concerning inherent iustice 15. contr Against the power of freewill in the fruits of righteousnesse 16. contr Whether all death is the wages of sinne 17. contr Against the distinction of veniall and mortall sinnes 18. contr That everlasting life cannot be merited by good workes Controversies vpon the 7. Chapter 1. contr Against Purgatorie 2. contr Of the lawfulnes of second marriage 3. contr Whether the marriage bond be indissoluable before the one partie be dead 4. contr That the disparitie of profession is no cause of the dissolution of marriage 5. contr Whether the bill of diuorce permitted to the Iewes did lawfully dissolue matrimonie vnder the Law 6. contr Against the workes of propitiation 7. contr Against the Heretikes which condemned the Lawe 8. contr That we are freed by grace from the strict and rigorous observation of the lawe 9. contr That concupiscence though it haue no deliberate consent of the will is sinne forbidden by the commandement 10. contr That the commandement thou shalt not lust is but one 11. contr Against freewill Controversies out of the 8. Chapter 1. contr That concupiscence remaining euen in the regenerate is sinne and in it selfe worthie of condemnation 2. controver That none are perfect in this life 3. controver That regeneration is not the cause that there is no condemnation to the faithfull 4. contr Against the Arrians and Eunomians concerning the dietie of the holy Ghost 5. contr Against the Pelagians that a man by nature cannot keepe and fulfill the lawe 6. contr The fulfilling of the lawe is not possible in this life no not to them which are in the state of grace 7. con That not the carnall eating of Christs flesh is the cause of the resurrection but the spirituall v. 11. 8. contr Against merits 9. contr Whether in this life one by faith may be sure of salvation 10. contr Against the invocation of Saints 11. contr That a strange tongue is not to be vsed in the seruice of God 12. contr That euerlasting glorie cannot be merited 13. contr That hope iustifieth not 14. contr Whether hope relie vpon the merit of our workes 15. contr Against the naturall power and integritie of mans will 16. contr That predestination dependeth not vpon the foresight of faith or good workes 17. contr Against the opinion of Ambrosius Catharinus concerning predestination 18. contr That election is certaine and infallible of grace without merit and of some selected not generally of all 19. contr That the elect cannot full away from the grace and fauour of God and be wholly giuen ouer vnto sinne 20. contr Whether a reprobate may haue the grace of God and true iustice 21. contr That the elect by faith may be assured of euerlasting salvation Controversies out of the 9. Chapter 1. contr That succession of Bishops is no sure note of the Church of Christ. 2. contr Against the old heretikes the Manichees Arrians Nestorians confuted out of the 5. ver 3. contr Against the prophane and impious collections of Eniedinus and Socinus late heretikes 4. contr That the water in baptisme doth not sanctifie or giue grace 5. contr Against the vaine observation of Astrologers in casting of nativities 6. contr That the soules had no beeing in a former life before they came into the body 7. contr Whether the foresight of faith or workes be the cause of election 8. contr That not onely election vnto grace but vnto glorie also is onely of the good will of God 9. contr That the Apostle treateth as well of
beleefe in vs and on Gods behalfe his efficacious power Gryneus In the amplyfying and tractation of this definition all the rest of the epistle is bestowed as this proposition that we are iustified by the Gospel that is by faith and beleefe in Christ is further amplified by the contrarie that we cannot be iustified either by the workes of nature c. 11.2 or of the Lawe c. 3. but by grace and faith c. 4. by the effects of iustifying faith inward the peace of conscience c. 5. outward the fruites of holinesse c. 6. by the contrarie operation of the lawe which reuealeth sinne c. 7. but the Gospel freeth from condemnation c. 8. by the cause the free election of God c. 9. by the subiect the Gentiles called the Iewes reiected c. 11. See more hereof concerning the Methode in the generall argument of the epistle before 3. For the kind of epistle It is principally definitiue and demonstratiue for he defineth and determineth that we are iustified neither by the workes of nature nor of the law but by faith in Christ and prooueth the same by most euident demonstration Beside this epistle hath somewhat of all other kinds of epistles which are called accessaria accessarie and secundarie as it is both gratulatorie reioycing for their faith c. 1. and it is reprehensorie rebuking the Gentiles for their licentiousnes it is also exhortatorie exhorting to holinesse of life c. 6.12 and it is deprecatorie he praieth and maketh request praying for encrease of grace in them and for himselfe that he might haue some good occasion to come vnto them Aretius 4. Places of doctrine 1. Doct. Of the godly custome and vse of the Church in laying the foundation of religion which is Catechising This commendable vse was taken vp by the Apostles themselues as the Apostle sheweth Hebr. 6.1 he calleth it the doctrine of beginnings and the laying of the foundation as of repentance faith baptisme the resurrection of eternall iudgement And so in this epistle the Apostle deliuereth a perfect forme of catechisme which consisteth of three parts of the miserie of man by nature his reparation and restitution by grace and then of his thankfulnes afterward in his obedience of life for the benefits receiued which three parts the Apostle doth at large handle in this epistle what man is by nature he sheweth c. 1.2.3 what by grace c. 4.5.8 and of the fruits of regeneration he entreateth c. 6. c. 12. So that it is false which Bellarmine affirmeth that the Apostle deliuered no forme of catechising to the Church l. 4. de verb. Dei c. 4. for he doth it most plainly euidently in this epistle Pareus 5. Places of controversie 1. Contr. That it is knowne that this Epistle was written by S. Paul and is of diuine authoritie by the Epistle it selfe Bellarmine affirmeth that to know that any Scripture is diuine or Canonicall it can not be concluded out of the Scripture it selfe neither which were the writings of S. Paul or that the Gospel of S. Matthew was written by Matthew without the tradition of the Church Bellar. lib. 4. de verb. c. 4. Contra. 1. That the Epistles of Saint Paul are of diuine and Canonicall authoritie it appeareth euidently out of the writings themselues for they beeing written by Saint Paul who had the spirit of God 1. Corinth 7.40 and had Christ speaking in him 2. Cor. 13.13 and was taught of God from whome he receiued his doctrine by reuelation Gal. 1.12 it is not to be doubted but that his holy writings proceeded from the spirit of God and so are of diuine authoritie and he himselfe doubteth not to make them canonicall as he saith Gal. 6.16 Whosoeuer walketh according to this canon or rule c. And he denounceth anathema if any yea an Angel should teach any other Gospel then he had preached Gal. 1. 2. Likewise that S. Paul was the author and writer of them it is euident both by the inscription and title and by the salutation in the ende of euery epistle and the benediction which he vseth The grace of our Lord Iesus Christ be with you all which he saith is the token or marke to know his epistles by 2. Thess. 3.17 3. The tradition of the Church is an vncerten thing that which is vncerten can not be a rule and measure of that which is most certen the testimonie of men can not assure vs of the testimonie of God Christ saith Ioh. 5.33 Ye sent vnto Iohn and he bare witnesse vnto the truth but I receiue not the record of men c. 36. I haue a greater witnes then the witnes of Iohn c. 2. Contr. That S. Pauls epistles are not so obscure that any should be terrified from the reading thereof In the Preface to Toletus commentarie the epistles of S. Paul are affirmed to be hard out of Hierome and Origen contr Whitakerum hareticum against Whitaker that heretike as it pleaseth that rayling taxer to call that learned godly man Contr. 1. True it is that as S. Peter saith some things are hard in S. Pauls epistles 1. Pet. 3.16 he saith not that many things are hard or that the Epistles are hard but onely some few things in them this letteth not but that his Epistles may safely be read of all that read them with an humble minde desirous to profit thereby the danger is onely to the vnlearned and vnstable which peruert them as they doe the rest of the Scriptures as S. Peter in the same place saith 2. And euen those hard places may be made easie by diligent reading as Chrysostome giueth this instance like as we know their minde whome we loue and obserue and are familiar with them vtique si lectioni cum animi alacritate volueritis attendere c. so you if you will with cheerfull attention giue your selues to reading ye shall neede no other helpe c. hinc vt innumera mala nata sunt quod scripturae ignorantur hence so many euills haue sprung vp because the Scriptures are not knowne hence so many heresies c. the ignorance then not the reading of Scripture breedeth heresies and thus he concludeth oculos ad splendorem Apostolicorum verborum aperiamtu let vs open our eyes to receiue the brightnes of the Apostolicall words c. they doe not then cast darknes vpon our eyes but bring brightnes and clearnes Chrysost. argum in epist. ad Rom. 3. Controv. Against the Ebionites which reteined the rites and ceremonies of Moses Whereas the Ebionites thought the rites of the Law necessarie and ioyned them together with the Gospel which heresie did much trouble the Church in the Apostles time and is at large confuted in the epistles of S. Paul to the Galatians and Colossians the same also in this epistle is conuinced and confounded for the Apostle renounceth the workes of the Law whether the ceremoniall and morall as hauing no part in the matter of iustification which he concludeth to be by faith without
proceede from a louing minde Tolet. 2. I thanke my God 1. he saith my God not theirs to signifie that their faith was imperfect as Ambrose for in the words following he setteth forth an ample commendation of their faith 2. some thinke he so saith because he acknowledged this benefit that the Romanes beleeued to be as conferred vpon himselfe Tolet. 3. But the manner of the Saints is so to speake as Dauid doth often in the Psalmes ex privato sensu diuinae bonitatis of a priuate and more liuely sense and feeling which they haue of the goodnesse of God and in respect of some singular gifts which they haue receiued Marty so also Chrysostome id magno facit affectu he doth it with a great affection And so the Prophets and other holy men cum qui communis est omnium Deus sibt proprium facientes making the common God of all peculiar to themselues euen as the Lord did call himselfe the God of Abraham Isaac and Iacob tanquam seorsim illorum tantum esset as though he were seuerally their God onely 3. Thorough Iesus Christ. He offreth thanks throrough Christ 1. the meaning whereof is not as Ambrose to giue thanks for a benefit receiued by Christ. 2. but as Origen per Christum tanquam sacerdotem he offreth this sacrifice of thanks by Christ as the high Priest by whom all our oblations are acceptable vnto God for we must take the same way in giuing of thanks which the father doth in conferring graces that as he bestoweth his graces vpon vs in Christ so in him againe we should returne our thanks Aretius 4. For you all 1. not as in their stead as Dauid desired to die for Ionathan but because of them that they had receiued such an excellent gift of faith 2. the Apostle sui oblitus forgetteth himselfe and giueth thanks for the Church Pareus 3. he giueth thanks for them all incipientibus proficientibus perfectis for the beginners for them which profited and proceeded and for them which were perfect Gorrham Quest. 24. How the faith of the Romanes was published through the world 1. Origen by the whole world vnderstandeth the Angels in heauen which did reioyce for the conuersion of men in earth but this sauoureth of his accustomed curious speculations the like phrase the Apostle vseth of the Thessalonians 1. epist. 1.8 Your faith spread abroad in all quarters he meaneth then the world of men not of Angels 2. Hierome maketh this the sense because the same faith which the Romanes had receiued was preached by the Apostles in all the world but the Apostle here doth giue a speciall commendation of the faith of the Romanes 3. therefore here an hyperbole or rather a Synecdoche is to be admitted that many parts of the world are taken for all because the more knowne parts of the world were now subiect to the Romanes so S. Luke saith c. 2.1 There came a commandement from Augustus Caesar that all the world should be taxed Pareus And Chrysostome giueth this reason Rome was quasi in quodam orbis vertice collocata placed as in the toppe of the world whence it might be seene and discerned of all the earth Quest. 25. Of the singular faith of the Romanes 1. First their faith was commendable and famous for the worthinesse and excellencie thereof both for the soundnesse of doctrine which they had receiued as S. Paul testifieth c. 16.17 I beseech you obserue those which cause diuision and dissention among you contrary to the doctrine which ye haue learned and beside their knowledge was ioyned with goodnes and feruent loue as he againe saith c. 15.12 I am perswaded of you that ye are full of goodnes and filled with all knowledge and that yee are able to admonish one another 2. Againe they had many lets and impediments which made their faith the more famous 1. diuitijs delicijs corrupti erant they were corrupt with riches and other delicates and so were hindred from beleeuing 2. qui praedicabant erant piscatores they which preached the Gospell were fishermen and Iewes which nation was odious vnto the Gentiles 3. they taught to worship a man that was crucified 4. vitam exagebant austeriorem they exacted a more strict and austere kinde of life Chrysostome 5. vnto this may be added that the most grieuous persecution of the faith was at Rome and the Christians there were as vnder the paw of the lion and so in greatest danger yet notwithstanding all these lets and impediments they receiued the Christian saith 3. And further the Romane Church is commended in respect of the founders thereof and the planters of their faith which was first founded by S. Paul and then by Peter who both liued and preached there and there ended their life from thence also it is thought that Iohn the Euangelist was banished into the Isle Pathmos Chrysostome therefore thus saith of Rome ob id maximè Romam praedico beatam c. I do chiefely for this count Rome happie because Peter and Paul did so loue it that they taught the faith of Christ there and finished their life among them hom vlt. in epist. ad Roman 4. But concerning the last commendation of the Romanes faith which Pererius produceth that the Church of Rome inviolatam intaminatam conservauit c. hath kept inviolably and pure the faith receiued from the Apostles that it is manifestly false shall afterward be shewed in the places of controuersie Quest. 29. Whether the Church of Rome were first founded by S. Peter 1. It is the receiued opinion of the Romanists that Peter was the first founder of the Romane faith for the proofe whereof they alleadge certaine authorities as of Eusebius who writeth that in the 2. yeare of Claudius Peter came to Rome and there confounded Simon Magus and preached the faith to the Romanes at which time they entreated Marke to write the Gospel as they had heard it from S. Peters mouth Euseb. 2. histor Ecclesiast c. 13.14 likewise Chrysostome affirmeth the same that Peter preached at Rome first qui praedicabant erant piscatores they that preached were fishers ex Perer. Bellarmine to the same purpose also produceth Epiphanius Orosius Leo with others that the faith was first planted by Peter at Rome lib. 2. de Pontif. Rom. c. 1. 2. Contra. 1. Concerning Peters comming to Rome there is great vncertaintie Hierome and Eusebius say it was in the 2. yeare of Claudius But Beda in 15. c. Actor affirmeth it to haue beene in the 4. yeare of Claudius Onuphrius assigneth the 3. yeare of Claudius in Chronic. Damasus saith that he came to Rome in the beginning of Neroes Empire and sate there 25. yeares whereas Nero raigned but 14. yeares in all and he further affirmeth that Peters disputation and combate with Simon Magus was in the presence of Neto the Emperor which Eusebius reporteth to haue beene vnder Claudius 2. Chrysostome speaketh of the preaching of fishermen but not of the first
Gospel himselfe so he insinuateth vnto them that they should not be ashamed to heare it Mart. 3. Chrysostome mooueth a question why S. Paul saith not here that he is not onely not ashamed but reioyceth also in the Gospel of Christ as he saith Gal. 6.14 God forbid that I should reioyce but in the crosse of our Lord Iesus Christ And thus he answereth that because the Romanes were lifted vp in their mind because of their honour riches and estimation in the world and Paul preached Christ Iesus who was crucified and counted as nothing in the world he therefore first of all would winne them not to be ashamed of the Gospel and then they would come also to glorie in it c. But S. Paul in effect faith as much as I glorie in the Gospel minus dicitur plus intelligitur lesse is spoken and more vnderstood Pareus Mart. Faius for the reason following for it is the power of God c. sheweth that he did euen glorie in it 4. But whereas two things might haue hindred Paul shame and feare of the two which feare seemeth to be the greatest pull-back for shame is de amissione honoris but for the losse of honour feare is de amissione vitae for the losse of life S. Paul yet saith rather he is not ashamed then he feareth not both because his not fearing had commended himselfe but his not beeing ashamed commendeth the Gospel as not beeing a vile and contemptible things as also persecution was not yet generally mooued among the Christians which the Apostle needed to feare but yet it was generally contemned Tolet. 39. What the Gospel or Evangel signifieth 1. Euangel um the Euangel is sometime taken for the sacrifice which vsed to be offered vnto the gods among the heathen for the bringing of good newes and tidings in which sense Cicero taketh it â suaves epistolas quibus Evangelaum de beri fateor ad Attic. O sweete epistles which I count worthie of an Evangel that is of such an offering or sacrifice 2. It signifieth the bringing of any good newes or tidings as Ior. 20.15 Cursed be the man that brought my father tidings saying A man child is borne vnto thee the word is bessar which the Septuagint doe translate by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring good newes 3. This word is appropriated to signifie the glad tidings of our redemption purchased by Christ as the Angels say vnto the shepheards Luk. 2.10 Behold I bring you tidings of great ioy the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Rom. 10.15 Beautifull are the feete of them which bring glad tidings of peace and bring glad tidings of good things where the faine word is vsed in the Greeke but in Isa. 52.7 from whence that testimonie is taken the word is bissar which betokeneth the bringing of good newes or tidings some times formore euidence the word good is added as 2. Sam. 18.27 besarah tobah good tidings 40. Quest. Of the definition of the Gospel It is the power of God vnto saluation to euery one that beleeueth This definition consisteth of three parts 1. of the efficient cause the power of God 2. the ende to saluation 3. the forme to euery one that beleeueth 1. It is the power of God 1. The power of God is diuers there is his creating power whereby he made the world but this power is that which is ioyned with his loue and fauour in Christ whereby he wrought the redemption of man which is so much greater then the other because when he made the world none resisted him but Sathan opposeth himselfe in the worke of our redemption Faius 2. There is a power also of God vnto perdition and damnation but this is his power vnto saluation Chrysost. Origen 3. But how is the Gospel the power of God seeing it setteth forth the humilitie of Christ in his sufferings death and passion Answ. These were infirmitates voluntariè assumptae infirmities which our blessed Sauiour did voluntarily take vpon him and therein he most of all shewed his power in destroying the kingdome of Sathan by such meanes Hugo 4. Neither doe we here vnderstand the essentiall power of God but his organicall power Pareus or by a metonymie the declaration of his power whereby the preaching of the Gospel is made effectuall Faius 2. Vnto saluation 1. This saluation consisteth presently in the remission of sinnes and afterward in the inheritance of eternall life not like the saluation which is promised by men as by Magistrates to their subiects by Physitians to their patients but it is the euerlasting saluation of our soules Mart. 2. Though outwardly the Gospel appeare vile and contemptible yet it hath a secret vertue to work vnto eternall life As there be certaine naturall things which make no shew outwardly yet inwardly are full of vertue as pepper feeleth outwardly as cold but it is hoat in operation Theodor as a pill which the Physitian giueth though it seeme nothing yet it is of great efficacie to expell diseases Tolet. 3. The Gospel worketh to some vnto condemnation it is the sauour of death vnto death but that is not properly the effect of the Gospel which is giuen vnto saluation but by reason of mens incredulitie so the Gospel not by it owne proper effect but accidentally worketh vnto condemnation Marâ— 3. To euery one that beleeueth 1. The Gospel is offered vnto all but it onely profiteth vnto saluation vnto those that beleeue like as a medicine is onely effectuall to those that receiue it Pareus 2. Christ is the efficient cause of saluation but faith is organon appreâ—â—sivum c. the apprehending instrument like as the light is the cause of our seeing but the eye also must be rightly disposed which is the organs of seeing Aretius 3. Neither is this vnderstood of euery beleefe beleeuers are not here taken for such as to whom the historie of the Gospel is onely knowne but such as are sealed by the spirit of grace and are assured they are the sonnes of God and crie Abba father Rom. 8.15 Gryneus 4. And thus the Apostie falleth into the very cheife argument and scope of this whole Epistle that we are iustified by faith and not by the works of the law Gualter 41. Quest. Of the difference betweene the Law and the Gospel 1. In that the Gospel requireth beleefe vnto saluation therein it differeth from the law whose righteousnes is this not to beleeue but to doe those things which are therein commanded as the Apostle sheweth Rom. 10.5 Mart. 2. The Gospel is the power of God that is effectuall mightie liuely in operation but the law is weake and impotent Rom. 8.3 it was weake because of the flesh 3. The Gospel vnto saluation but the law is the ministerie of condemnation 2. Cor. 3.9 4. The Law was giuen onely to the people of Israel but the Gospel is proposed to all both Iew and Gentile 5. The Law consisted in observatione ceremoniarum externa cultu in
committed against others 2. These words they regarded not to know God 1. some thus interpret that they thought God to haue no knowledge or no great care of such things as they committed gloss ordin Gorrham and so before them Ambrose but the words must be much forced and strained to make this sense as though the Apostle should say they regarded not that God knew 2. Some thinke the Apostles meaning is that they had not Gods feare before their eyes that knowing him they much regarded not what was pleasing or displeasing vnto him Haymo But the Gentiles had not the true knowledge of God for they neglected the meanes which should haue brought them to know him 3. Some giue this sense neglexerunt c. they neglected Tolet. non curarunt they had no care to know God Vatab. they did not seeke to know God according to that naturall light and direction which they had 4. But there is more signified here then a negligence rather spreverunt they despised to know and acknowledge God Faius they scorned and derided the true knowledge of God and preferred their owne vaine inuentions And so Chrysostome noteth that the Apostle saith not as they knew not God but regarded not to know God so that it was corrupts iudicij of a corrupt iudgement not a sinne of ignorance that they refused the knowledge of God The Apostle then sheweth voluntariam caecitatem their wilfull blindnes Pareus it seemed not good vnto them as Beza or they iudged it not good as the Syrian translator to know God it was a voluntarie election in them to preferre their superstitions before the knowledge of God And Erasmus whome P. Martyr therein approoueth noteth here a difference betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acknowledgement the latter word is here vsed though they had some knowledge of God yet they did not acknowledge him to be God as in glorifying him giuing thanks vnto him as the Apostle said before v. 21. Quest. 70. What it is to be deliuered vp to a reprobate minde 1. Some vnderstand this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reprobate passiuely that is quod omnibus displicet which displeaseth and is reprooued of all Eras. mentem improbandam a minde to be reprooued or disalowed Sa. but this expresseth not the whole meaning their reprobate minde was not so called so much in respect of others as of themselues 2. Some take it passiuely in respect of God that they were as reprobates that is reiected and reprobate of God But all the Gentiles which followed these sinnes were not reprobates Beza many of them afterward were washed from their sinnes and sanctified in the name of Christ 1. Cor. 6.11 3. Therefore this word reprobate is rather here taken actiuely for a minde voide of all iudgement Beza which taketh good for euill and euill for good Esa. 5.10 Bucer which prauitie of minde commeth not by one or two euill acts but by a continuall custome to euill per acquisitum habitum when it is growne into an habite like as the rast that is corrupted taketh sweet things for bitter Lyran. So the Gentiles were not deliuered ouer to this reprobate minde all at once but by diuerse degrees first they were giuen vp to their hearts lustes v. 24. then to vile affections v. 26. last of all to a reprobate sense to such an euill habit that they could doe nothing but euill Faius 4. This prauitie of the minde is here described 1. by the subiect in the verie mind not in the sense as the Latine translator the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the verie iudgement and vnderstanding both theoreticall and practicall they erre both in their iudgement and conscience as the Apostle saith Tit. 1.15 their mindes and consciences are defiled 2. the materiall part wherein this reprobate disposition of the mind consisteth is more distinctly shewed Ephe. 4.18 where the Apostle imputeth to the Gentiles vanitie of mind their iudgement and vnderstanding was corrupt then their cogitations were darkenes their reason and thoughts were obscured and their hearts were hardened that is their wills and affections 3. the causes are expressed the meritorius cause is their reiecting of God they regarded not to knowe God they reiected God and he reiecteth them where there is a fit allusion in the words for it is saide of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they approoued not to know God so they are deliuered vp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into a reprobate mind Pareus The efficient cause not of their reprobate mind but of giuing them vp to a reprobate minde is God who as a iust iudge doth deliuer them to this punishment Gryneus 4. Then followe the effects of their reprobate mind to doe things not conuenient that which was forbidden both by diuine and humane lawes Haymo 5. But here it is to be considered that God is not said to be author or worker of their reprobate minde but of the deliuering of them vp to a reprobate minde Faius not that their minde beganne now to be wicked and euill which was not so before but God finding their minde euill and lewde doth deliuer them ouer that is to themselues first in withholding his grace then vnto Sathan to worke his will in them Gryneus and not onely to but God by his iust iudgement doth secretly so worke and dispose euen in the hearts of the wicked that all things doe tend still to their further hardening Aretius 6. This reprobate minde or corrupt and depraued iudgement is of two sorts either in generall when things that are euill and vnlawfull are iudged to be good and commendable and in particular when as the affection is misled in some particular act to doe that which generally the iudgement condemneth as to steale to commit adulterie the Gentiles failed in both these for some of them iudged many things to be lawfull which were euill as to commit fornication to steale But most of them fayled in particular committing those things which in their generall iudgement they allowed not Tolet. Quest. 71. Generall obseruations out of the Catalogue of the sinnes of the heathen reckoned vp by the Apostle ver 29.30 1. As before the Apostle touched those sinnes of vnrighteousnesse which the Gentiles committed against themselues in their mutuall defiling so now he rehearseth such sinnes as were perpetrated against others Rareus 2. And in that he saith full of all vnrighteousnesse this happened vnto them propter aversionem à Deo because they had now forsaken and turned aside from God therefore they fell into all euill Lyran. for as the feare of God is the fountaine of all righteousnesse so incredulitie and want of the faith and feare of God is the beginning of all iniquitie 3. Origen seemeth to make this the cause why they were giuen ouer to a reprobate minde because they were full of all vnrighteousnesse and the Latine interpreter referreth it to the word deliuered vp that they beeing full of
the iust shall liue by faith haue no other meaning but this iustum secundum fidei norman vitam dirigere that the iust doth direct his life according to the rule of faith Contra. 1. He doth not place the words aright for thus are the words to be ioyned together the iust by faith shall liue so that by faith hath rather connexion with the first word the iust then with the last shall liue 2. the Apostle by life here vnderstandeth euerlasting saluation not our conuersion here as is said before v. 16. that the Gospell is the power of God to saluation to euerie one that beleeueth faith then bringeth to euerlasting saluation 2. The Rhemists haue this shift that faith together with workes must be here vnderstood to iustifie the Apostle saith not the iust shall liue by faith onely to this purpose also Bellarmine lib. 1. de iustificat c. 20. Contra. 1. If the whole life of the soule depended not vpon faith but partly vpon faith partly vpon workes then it might as well be said the iust shall liue by workes which were an absurd speach and not farre from blasphemie 2. the Apostle c. 3.28 excludeth works concluding that a man is iustified by faith without the workes of the lawe then to liue by faith is to liue onely by faith as we are iustified onely by faith without workes 3. Nowe although the iust liue by faith and not by workes yet faith liueth by workes it must be a liuely and effectuall faith working by loue by the which the iust man liueth and not a dead faith 3. Pererius here slyeth to their old distinction of iustification the first which is by faith the second is perfited by workes so faith is said to iustifie a man because it is exordium fundamentum radix iustificationis the beginning foundation and roote of iustification Perer. dâ—sput 8. in 1. ad Roman sect 46. Contra. 1. That which he calleth the second iustification is properly satisfaction which is the fruit of iustification as the Apostle saith Rom. 6.22 beeing now freed from sinne and made seruants vnto God you haue your fruit in holines and the end euerlasting life where the whole state of the faithfull man is diuided into these three parts his iustification and freedome from sinne which is by faith the fruit of his iustification which is holynesse and the ende or reward which is euerlasting life 2. to liue by faith sheweth that not the beginning but the perfection of our life is by faith and by nothing but faith as the Apostle saith the iustice of God is reuealed from faith to faith faith is the beginning and end of this iustice there is no time wherein saluation is giuen vnto any but by faith as Thomas expoundeth see before quest 42. 4. Bellarmine hath an other deuise he maketh this the meaning the iust shall liue by faith that is ex fide patienter expectare quae Deus promisit by faith he doth patiently expect those things which God hath promised So he would haue it vnderstood rather of patient wayting and expecting then of iustifying lib. 2. de effect sacram c. 9. Contra. This patient expecting of Gods promises is indeede a fruit of iustifying faith for it is the ground of things hoped for and he that is iustified by faith hath this grace also of patient expectation but to liue by faith comprehendeth more 2. and that by this phrase to liue by faith the Apostle vnderstandeth to be iustified by faith is euident Gal. 2.20 Thus I liue not I now but Christ liueth in me and in that I now liue in the flesh I liue by the faith if the Sonne of God c. 3. And whereas Bellarmine further obiecteth that the Prophets meaning from whom the Apostle taketh this saying is none other but to note their patience that waited for the Lords promises it hath beene shewed before qu. 44. that the Apostle keepeth the Prophets sense and doth most fitly apply this sentence to iustification by faith 5. But the Romanists against iustification by faith onely thus obiect 1. It seemeth a verie absurd thing to make men beleeue that they shall be iustified by faith onely without either satisfaction for their sinnes or the workes of righteousnesse by this meanes nothing could be easier then by faith to be saued 2. And this doctrine will make men presumptuous that they will care for no good workes and so there should be no more vse either of precepts to exhort them vnto the workes of pietie nor of threatnings to terrifie them from sinne Contra. 1. Though that faith neede no satisfaction for sinne in our selues nor good workes as helping vnto iustification yet it apprehendeth the satisfaction made by Christs suffering for our sinnes and workes are also necessarie as testimonies of our faith though not as helpes of our iustification neither is such a faith liuely and effectuall so easie a thing seeing man hath no power of himselfe to attaine vnto it vnlesse God doe giue it and to beleeue in Christ as a Christian ought is found to be the hardest thing in the whole world 2. Neither is this a doctrine of presumption nor yet doth it make voide precepts and comminations for faith though it require not workes as causes and helpes to saluation yet it cannot be without them as fruits and effects so that the lawe of faith establisheth the lawe of workes as the Apostle sheweth c. 3.31 doe we then make the lawe of none effect through faith God forbid yea we establish the lawe Pareus Controv. 17. How the Gospel is the power of God to saluation to everie one that beleeueth v. 16. This and such like places which ascribe iustification and saluation to faith as Ioh. 3.16 that whosoeuer beleeueth in him should not perish Act. 13.39 by him euerie one that beleeueth is iustified Bellarmine would thus elude 1. he saith that these Scriptures must be vnderstood negatiuely that without faith none are iustified not that onely by faith they are iustified 2. then by all are vnderstood all nations that there is no difference between Iew and Gentile but that one common way to saluation is propounded to them all 3. And it beeing applyed to euerie particular man the meaning is that not faith of it selfe alone but with other things as hope charitie iustifieth Bellar. lib. 1. de iustifie c. 22. Contra. 1. Yes these sayings hold affirmatiuely that faith is sufficient vnto saluation for our Sauiour saith Iohn 5. he that beleeueth c. hath euerlasting life and is passed from death to life that which giueth a man a present assurance and reall possession of euerlasting life is alone availeable to saluation 2. True it is that none of what nation soeuer are excluded but euerie one that beleeueth wheresoeuer is iustified this confirmeth the doctrine of iustification by faith that there is no other way to saluation either for Iewe or Gentile 3. And if the Gospell be the power of God to saluation
iudged in this that he beleeued not though for other things which he doth he shall not be iudged as it is said he that beleeueth shall not be iudged or condemned that is he shall not be iudged secundum hoc quod credit in that that he beleeueth yet in other things he shall be iudged 2. Such an one not beleeuing in Christ yet doing well though he haue not eternall life yet gloria operum poterit non perire by the glorie of his workes he may be kept from perishing to this purpose Origen lib. 2. in c. 2. ad Roman 2. Contra. 1. The first position of Origen that any thing done without faith can be acceptable to God is contrarie to the Scripture Heb. 11.6 Without faith it is impossible to please God neither doth that argument followe from the contrarie for one euill worke is sufficient to condemne a man but one good worke is not sufficient to obtaine reward for he that doth one good worke may haue many euill workes beside for the which he deserueth to be punished that other glosse of his of the iudging of beleeuers and the not iudging of vnbeleeuers is coÌ„futed by the words of our Sauiour Ioh. 5.24 he that beleeueth hath euerlasting life and shall not come into condemnation he is not freed then from iudgement onely in part because he beleeueth but simplie he shall neuer enter into condemnation for he which hath a liuely faith which is effectuall working by loue hath not onely a naked faith but is full of good workes and where he is wanting his imperfect obedience is supplied by the perfect obedience of Christ apprehended by faith 2. Neither doth the Scripture allowe any third place beside heauen and hell after this life that any not hauing eternall life should be preserued from perishing for they which are not counted among the sheepe at the right hand of Christ for whom the kingdome is prepared they belong vnto the goates at the left hand and shall goe into euerlasting fire prepared for the deuill and his Angels 3. This straight and inconuenience Origen is driuen vnto because he taketh these Iewes and Grecians to be vnbeleeuers whereas the Apostle vnderstandeth such among the Gentiles as beleeued in God and liued thereafter such were they which liued with Melchisedek Iob the Niniuites Cornelius as Chrysostome vpon this place sheweth whom Faius followeth 22. Quest. Of the diuerse acceptions of the word person v. 11. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is either giuen vnto God or to creatures and the same either without life or to such as haue life as to man 1. It is attributed to God three wayes 1. the face of God signifieth his iudgement against sinners 1. Pet. 3.12 the face of God is against those which doe euill 2. it is taken for the spirituall presence of Christ 2. Cor. 2.10 I forgaue it for your sakes in the sight or face 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Christ. 3. it is taken for the diuine hypostasis in the Trinitie as Christ is said to be the engraued forme of the person of his father Heb. 1.3 2. Things without life are said to haue a certaine face as Luke 12.56 the face of heauen 3. Properly this word face is giuen vnto man and it 1. either signifieth his countenance as Iesus is said to haue fallen vpon his face Matth. 26.39 2. or the bodilie presence as the Apostle saith he was kept from the Thessalonians concerning his face but not in heart 1. Thessal 2.17.3 or it is taken for some respect of the gifts of bodie minde or some externall condition as of honour riches or such like in this sense it is said of Christ Mark 12.14 thou carest not for the person of any and S. Iude saith of certaine false teachers that they haue mens persons in admiration for aduantage sake Iud. v. 16 and in this sense it is taken here Gryneus 4. The person then of man betokeneth some qualitie or condition in him for the which he is respected either naturall as the gifts of the minde sharpnes of wit memorie vnderstanding or of the bodie as strength come lines beutie or such as are attained vnto by labour and industrie as learning knowledge of arts wisdome or externall in worldly respects as if he be rich honourable of authoritie or such like 5. Further some respect of persons is necessarily ioyned with the cause as a fault in an aged man or minister or one that hath knowledge is greater then a slippe of a young man or one that is ignorant some respect of persons is diuided from the cause as whether he be rich or poore honourable or base and in this sense persons are not to be respected Martyr 23. Qu. How God is said not to accept the persons of men The Apostle hauing made mention of the equall condition of the Iewes and Gentiles both in punishment and reward addeth this as a reason because God is no accepter of persons in respect of their nation and kinred So S. Peter saith God is no accepter of persons 〈◊〉 in euery nation he that feareth God c. is accepted with him Act. 10.34 35 here the respecting of persons is vnderstood of the nation or countrey likewise S. Paul saith Gal. 3.28 that in Christ There is neither Iew nor Grecian bond nor free male nor female that is in Christ there is no respect of persons Deut. 16.19 Thou shalt not accept any person neither take any reward to preferre any for gifts or rewards beside the merit of his cause is to haue respect of persons God then accepteth no mans person he preferreth not any for his riches countrey honour strength or any other such qualitie but iudgeth euery man as his cause is and aâ— his works are But thus it will be obiected on the contrarie 1. Obiect Moses entreateth the Lord to spare his people for Abraham Isaak and â—â—kobs sake Exod. 32. herein then the Lord had respect of persons Ans. Some giue this answer that in temporall things such as was the forbearing to punish the people God may haue respect to persons but not in eternall Mart. But it may be better answered that God had not respect to the persons of these Patriarks but to his gracious promise which he had made vnto them as there Moses saith Remember Abraham c. to whome thou swarest by thy selfe c. 2. Obiect S. Paul would haue vs doe good to all but specially to the houshold 〈◊〉 faith Gal. 6.10 here the person is respected Ans. The person is not respected here but the cause for the faithfull are preferred in respect of their faith which is the cause why they haue the preheminence 3. Obiect But God doth elect some vnto saluation some are reiected whereas all by nature are the children of wrath and in the same common condition to giue then vnequall things as life or death to those which are in the same equall condition seemeth to be done with respect of persons Ans. 1.
for their person and the person is the state condition or qualitie of a thing now to knowe whether all accepting of the person be vnlawfull first the diuerse kinds of persons and qualities must be considered whereof there are 3. sorts 1. some personall conditions there are which are annexed to promises or comminations diuine and humane as faith obedience in the elect impenitencie impietie vnbeleefe in the wicked this accepting of persons is not vniust as Abraham was respected of God for his faith so also Dauid and Saul reiected for his hypocrisie 2. Some personall respects are so annexed to the cause as thereby it is aggravated or extenuated as he that striketh a magistrate is worthie of greater punishment then he that striketh an other and this respect of persons is also iust â—â— some personall respects are beside the cause as riches pouertie in the case of adulterie theft and such like and such accepting of the person is vniust Secondly the accepting â—â— persons is either in iudgement when it is in the two first senses lawfull but not in the thuâ—â— or extra iudicium out of iudgement and it is of three sorts 1. dilectionis of loue which in common duties is vnlawfull as when a rich man is preferred before a poore man for his riches which is condemned by S. Iames c. 2. v. 2.3 but in speciall and proper duties it is lawfull as in preferring the loue of our parents before others 2. electionis of election â—â— choice as when men of qualitie and gifts are advanced to places of office before them which are not so qualified this respect of persons is lawfull as beeing agreeable both vnto nature and to positiue lawes 3. donationis in matters of gift and donation as one for giueth his debt to one not to another this also is lawfull because here is no wrong done a man may dispose of his owne as it pleaseth him see more hereof before quest 23. 5. Places of controversie Controv. 1. Against the power of free will in good things v. 5. Thou after thine hardnesse and heart that cannot repent heapest vnto thy selfe wrath c. Pererius out of this place inferreth that it is in potestate hominis bene vel male agere in the power of man to doe well or euill for it should otherwise be vniust to punish a man for doing euill and for want of repentance whereas he can doe no other disput 2. in c. 2. numer 23. Answ. 1. That man hath free will to doe euill without any compulsion violence or constraint it is confessed of all but this is a freedome à coactione from compulsion or enforcing not à necessitate from necessitie a man cannot now chuse but sinne because his nature is enthralled by the fall of man yet he sinneth willingly no man compelleth him But vnto that which is good man hath no will or inclination of himselfe but by the grace of God as the Prophet saith Ierem. 4.22 They are wise to doe euill but to doe well they haue no knowledge and our Blessed Sauiour saith Ioh. 15.5 Without me ye can doe nothing 2. yet though man cannot repent of himselfe nor yet doe any good thing he is worthily punished because man by his voluntarie transgression when it was in his power not to haue transgressed did abuse his free will giuen in the creation vnto sinne and so enthralled him selfe and his posteritie Once therefore man had free will if he could haue kept it but now that is become necessarie to doe euill which was before free man therefore is iustly punished notwithstanding this necessitie of sinning because he lost this libertie and freedome by his owne default 3. And let it here further be obserued how Pererius beside the falsitie of his assertion is become a falsarie in charging vs with vntrue opinions such as Protestants hold not as first that we should say hominem ad vtrumque impelli à Deo c. that man whether to doe good or euill is compelled and enforced of God whereas we abhorre and detest that as a most wicked heresie that God is the author of any euill or the moouer stirrer or prouoker thereunto Againe he obiecteth that we hold that mans free will is velut quoddam inanime c. is a certaine dead thing without life that it doth nothing of it selfe but is a bare title without any matter whereas we affirme that man is not as a stocke or stone but hath a naturall power to will to elect to desire but to will or doe that which is good it hath no power man willeth desireth chooseth but to doe these things well it is of grace in respect of the generall inclination of the will vnto the obiect it is actiue but in respect of the goodnesse of the will in beeing mooued vnto that which is good it is meerely passiue see Synop. pag. 858. Controv. 2. Of iustification by the imputatiue iustice of faith Whereas the Apostle saith v. 2. We know that the iudgement of God is according to truth Bellarmine hence thus reasoneth against imputatiue iustice Gods iudgement is according to truth but so is not imputed iustice it is not verily and in deede and according to truth but the habituall infused and inherent iustice is according to truth lib. 2. de iustificaton c. 3. Contra. 1. Bellarmine doth mistake the Apostles meaning for according to the truth is not secundum realem existentiam according to the reall existence of a thing but secundum equitatem according to equitie 2. So then the iustice of Christ imputed by faith is according to truth that is the rule of iustice because thereby full satisfaction is made for sinne by faith in Christ but that habituall and inherent iustice is not according to the rule of iustice because it is imperfect and thereby Gods iustice cannot be satisfied Pareus 3. Controv. Against the merit of workes v. 6. Who will reward euery man according to his works out of this place the Romanists contend for the merit of good works the Rhemists vpon this place affirme that life euerlasting is giuen for and according to their good workes there reasons and arguments are these 1. The Apostle vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall render which signifieth a iust retribution and so it is taken Matth. 20.8 Bellar. l. 5. de iustificat c. 2. 2. Tolet. annotat 6. vrgeth that place Matth. 25.34 Inherit ye the kingdome prepared for you c. for I was an hungred and ye gaue me meate c. 3. Likewise it is thus obiected God shall reward the wicked according to the merit of their euill workes Ergo the righteous shall be rewarded according to the merit of their good workes Ans. 1. Tolet. annot 6. rehearseth fiue seuerall answers which he supposeth to be vsed by the Protestants 1. some he saith by his workes vnderstand Christs workes according to the which God should reward the righteous 2. some thus he shall render vnto euery man according
to their faith which sheweth it selfe by their works 3. some he saith thus interpret he shall render according to their workes that is post opera sua after their works 4. some say they shall be rewarded according to their works but with the temporall blessings in this world not with life eternall 5. some graunt that the righteous shall be rewarded according to their workes if any could be found that had such workes which are worthie of reward the like answers Pererius imagineth to be made by the Protestants numer 39. but neither of them name what Protestants they are that thus answer we insist vpon none of these solutions 2. But we can otherwise satisfie all these reasons obiected 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to render signifieth not onely a iust retribution but a gift of fauour as in that place giuen in instance Matth. 20.8 the reward is said to be rendred not onely to them which had laboured first which might seeme to haue deserued it but vnto those that came at the last houre to whome it was giuen of fauour and therefore simply v. 14. it is expressed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to giue 2. In that place Matth. 25. it is shewed to whome not for what the reward shall be giuen good works are required as a condition in those which are to be saued not as a meritorious cause of their saluation Pareus for in the same place our Sauiour sheweth the originall and fountaine of their saluation Come ye blessed of my father inherit the kingdome prepared for you from the foundations of the world their saluation then dependeth vpon the free and gratious election of God not vpon their works Faius 3. The argument followeth not from the merit of euill workes to the merit of good workes for there is great difference in the way of meriting betweene them 1. good works are the gifts of God and proceede from him but euill workes haue their beginning from man 2. good works are imperfect and therefore merit not euill workes are perfectly euill and therefore are worthie of punishment 3. good works are commanded and so it is our dutie to doe them and therefore thereby we doe not merit but euill workeâ— are forbidden and there is no dutie but rather the transgression of dutie in doing them Gryneus 4. And concerning this place it prooueth no merit of workes the Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to workes not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter opera for workes so that this sheweth the measure rather then the merit of workes As this phrase is taken Matth. 9.29 according to your faith be it vnto you and Matth. 22.3 according to their workes doe not And this phrase is thus expounded Revel 22.12 My reward is with me to render vnto euery one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according as his worke is Pareus so then according to their workes noteth the qualitie not the merit of their worke that is good workes shall be recompensed with reward and euill workes with punishment Faius And mention is made here of works that God shall iudge according as he findeth mens works to shew that he is no accepter of persons neither regardeth the outward appearance but that which is in truth Gualter And that it is not one and the same thing to reward for works and according to works Gregorie well sheweth in Psal. 149. v. 9. aliud est secundum opera reddere aliud pâ—â—pter ipsa opera reddere in eo enim quod secundum opera dicitur ipsa operum qualitas intell giuer c. it is one thing to render according vnto works an other for works for in that it is said according vnto works the qualitie of the worke is vnderstood that whose works appeare to be good his recompence should be glorious c. Pererius thus answereth to this place of Gregorie that he speaketh of the substance quantitie and qualitie of works in themselues which beeing compared with the celestiall glorie are not worthie thereof but as they are considered in Christ by whose vertue and merit they are made meritorious so are they worthie of that euerlasting reward to the same purpose also Tolet. annotat 6. Contra. But Gregorie must be vnderstood to speake of the works of the faithfull which receiue all their actiuitie worthines and acceptance from Christ and the Apostle likewise speaketh of the faithfull Rom. 8.18 I account that the afflictions of this present time are not worthie of the glorie which shall be shewed vs euen then the works and sufferings of the faithfull are excluded from meriting Faius 3. Now further that no works of the Saints are meritorious it may further be shewed by these reasons 1. there must be a proportion betweene the merit and the reward but betweene our works and the euerlasting reward there is no proportion the reward by many degrees exceeding the worthines of the best works 2. there are no good works without faith for without faith it is impossible to please God Heb. 11.6 wherefore whatsoeuer is promised to works per fidem consequimur we doe obtaine by faith 3. that which a man meriteth must be of his owne not of his of whome he meriteth now our good works are of God they are not of our selues and therefore by them we can not merit at Gods hand 4. that wherein men are endebted vnto God can not merit for then be should be endebted vnto vs not we vnto him for the wages is not of fauour but of debt Rom. 4.4 But all which we can doe is no more but our dutie we owe our best seruice vnto God as our blessed Sauiour saith When ye haue done all those things which are commanded you say we are vnprofitable seruants we haue done that which was our dutie to doe Luk. 17.10 But here some will answer that we are said to be vnprofitable seruants onely in respect of God because he is not profited or furthered by our seruice but yet good works are profitable to our selues Contra. True it is that good works are profitable because thereby we testifie our faith we doe good vnto others and make our owne saluation sure but it followeth not because they are profitable that therefore they merit eternall life Martyr they are as Bernard saith via regui non causa regnandi the way vnto the kingdome not the cause of the kingdome 4. Controv. Which are to be counted good workes v. 7. Which by continuance in good works seeke c. The Romanists doe not hold those onely to be good works which are commanded by God but such also as are enioyned by the Church and the gouernors thereof Concil Tridentiâ— sess 6. c. 10. And according to this rule they count the saying and hearing of Masse going in pilgrimage inuocating of Saints praying for the dead offering vnto images good works Contra. There are two euident rules to examine good works by 1. because God onely is good and the fountaine and author of
any thing that is good Beza 5. To iustifie is taken three wayes first to make one actually and verily iust so if any man could perfectly keepe the lawe he should thereby get an habituall and inherent iustice secondly it signifieth to be counted and declared iust as wisedome is said to be iustified of her children and thirdly it signifieth to forgiue discharge and acquite sinnes and so is it taken here that no man is iustified by the workes of the lawe that is thereby findeth forgiuenesse of his sinnes and so is taken for iust before God but this iustification is by faith in Christ by whome we are acquited of our sinnes and cloathed with his righteousnesse Martyr 6. The Apostle addeth in his sight to shewe a difference betweene iustification and righteousnesse before men which may be attained vnto by workes and the perfect righteousnesse which God requireth sometime this phrase in Gods sight is vsed to shewe a difference betweene that righteousnesse which is but in shewe and hypocrisie and that which it in truth as in this sense Zacharie and Elizabeth are said to haue beene iust before God Luk. 1.6 sometime it distinguisheth betweene the righteousnesse euen of good men and the righteousnesse before God as the Apostle graunteth that Abraham had wherein to glorie before men in respect of his workes but not before God Rom. 4.1 and so the Apostle taketh it here It is Christ onely that maketh vs holy and vnblameable in the sight of God Coloss. 1.22 Beza And further these reasons may be yeelded hereof why none can be iustified by works in Gods sight though before men they may 1. in respect of the Maiestie of God and most perfect puritie of his nature before whom the verie Angels doe couer their faces and feete Isay 6. and the heauens are not cleane in his eyes how much more is man abhominable Iob. 15.15 2. God looketh not vnto the outward shew but to the inward disposition of the heart which is perfect in none 3. the lawe of God is spirituall and requireth exact obedience of Gods commandements so that he which offendeth in one is guilty of all Iam. 2.10 this perfection none can attaine vnto Pareus Quest. 24. How the Apostle here denieth iustification by workes seeing he said before c. 2. v. 13. that the doers of the Lawe are iustified 1. The ordinar gloss giueth this solution secundum ceremonialia intellige vnderstand this according to the ceremonials he thinketh that the Apostle speaketh here of the ceremoniall workes of the lawe whereby none are iustified but in the other place of the morall workes which doe instifie But the Apostle here euen excludeth morall workes for of the morall lawe the words following are specially vnderstood by the lawe commeth the knowledge of sinne 2. Caietan thinketh that the Apostle speaketh here of iustification before God there of the iustice of workes before men but the verie words of the text doe ouerthrowe this interpretation for euen in that place the Apostle speaketh of those which are righteous before God which are not the hearers but the doers of the lawe 3. Ambrose to this purpose lex temporalem habet iustitiam fides aeternam the law may giue a temporall kind of iustice but faith an euerlasting be thinketh that men are said here not to be iustified by workes that is without faith but yet a temporall kind of iustice they might haue by the lawe without faith But the Apostle in both places as hath beene said speaketh of true iustice and righteousnesse before God 4. The moderne Papists tell vs here of two iustifications the first which is by faith onely without workes the second which is by workes which proceede of faith and grace of the first speaketh the Apostle here as they thinke and of the other in the former place Rom. 2.13 Perer. disput 8. to the same purpose Tolet that the Apostle speaketh here of workes going before faith which doe not iustifie there of workes which followe faith the other doe iustifie in encreasing iustification which was begunne before by faith annot 13. Contra. 1. This is but a Popish fiction of the first and second iustification the Apostle is saying Rom. 8.30 whom he iustified he glorified maketh but one iustification after the which followeth glorification 2. euen the Apostle excludeth here the workes of the regenerate which may appeare by these reasons 1. because there neede no question to be made of the workes of carnall men which are euill because they are without faith there can be no shewe at all that such workes should iustifie 2. the workes of Abraham were the workes of grace which the Apostle excludeth from iustification c. 4.2 3. This is the reason why workes cannot iustifie that all occcasion of reioycing may be taken away from men and euerie mouth may be stopped but now if men might be iustified by their works after they are called and haue faith they might glorie in such works by the which they say they doe merit and which in their opinion proceede in part from mans owne free will 5. Some thinke that the Apostle Rom. 2.13 speaketh ex hypothesi by way of supposition that the doers of the lawe shall be iustified that is if any could keepe and performe the lawe they should thereby be iustified But here he simply denieth iustification to workes because no man is able to keepe the lawe Pareus This is a good distinction and in other places it may well be receiued where the Scriptures seeme to attribute much vnto the law as he that doth these things shall liue thereby But here it is not so fit for in that place Rom. 2.13 the Apostle encreateth not of the causes of iustification but onely sheweth who they are which shall be iustified not hearers and professors but doers and followers 6. Peter Martyr saith that when iustification seemeth to be ascribed vnto workes it must be vnderstood in respect of faith and grace wherewith they are ioyned as a man is said to be a reasonable creature yet in respect of his soule onely though he consist both of soule and bodie yet it is faith properly that iustifieth and not workes which followe faith But the Apostle doth not at all in that place or any other ascribe iustification before God vnto workes 7. Wherefore the best solution is this that here S. Paul disputeth indeede of the proper and true causes of iustification which he simply denieth vnto workes and giueth vnto faith but there he sheweth who and vpon what condition men are iustified and who are not iustified namely such as hauing a liuely faith doe bring sorth the fruits thereof and doe their endeauour to keepe the lawe are iustified as the Apostle in the same sense had said before c. 2.6 that God will reward euerie man according to his workes And in the like sense Christ shall say vnto the righteous in the day of iudgement Matth. 25.34 Come ye blessed of my father inherite the kingdome
taketh this iustice to be Christ rather it signifieth the iustice or righteousnesse which is by faith to Christ so called both because of the efficient cause thereof namely God who worketh it in vs and in regard of the effect because it onely is able to stand before God Calvin 2. Without the Lawe 1. Origen here vnderstandeth the lawe of nature and giueth thiâ— exposition ad iustitiam Dei cognoscendam nihil opitulabatur lex naturae the law of nature did helpe nothing at all to the knowledge of the iustice of God but it was manifested by the written lawe of Moses but the Apostle excludeth not here the written lawe for them it were no consequent speach vnto the former where the Apostle denied iustification vnto all workes of the lawe in generall the same lawe then must be here vnderstood which he treated before that is generally both the naturall and written law 2. Augustine ioyneth this word without the lawe not vnto manifested but vnto righteousnesse so the righteousnesse without the lawe he expoundeth sine adminiculo legis without the helpe of the law lib. de spirit liter c. 9. but this sense first Beza confuteth by the order and placing of the words which stand thus without the lawe is righteousnesse made manifest not righteousnes without the lawe as S. Iames saith faith without works is dead not without works faith is dead for in this transposing of the words the sense is much altered Tolet addeth this reason that righteousnesse without the lawe that is the workes of the lawe was knowne euen vnto the faithfull vnder the lawe therefore the words without the lawe must be ioyned rather vnto manifested then to righteousnesse 3. But yet Tolet is here deceiued for he thus interpreteth absque lege without the lawe that is cossante lege the lawe ceasing and beeing abrogate the Euangelicall faith was manifested for although the workes of the morall law are commanded in the Gospel yet they bind not by reason of the legall bond or obligation but by vertue and force of newe institution thereof by Christ But our Sauiour faith directly that he came not to destroy the lawe and the Prophets Matth. 5.17 but if the morall lawe were first abrogated though it were againe reuiued by Christ it must first be dissolued 4. Ambrose well referreth without the lawe to manifested but he seemeth to restraine it to the lawe of ceremonies sine lege apparuit sed sine lege sabbati circumcisionis it appeared without the lawe but without the lawe of the Sabboth and circumcision and newe Moone c. But in all this disputation the Apostle chiefely entreateth of the morall lawe by the which specially came the knowledge of sinne 5. some referre this to the manifestation of the Gospel by the preaching of the Apostles when the Gentiles were called which had no knowledge of the lawe Mart. and many also among the Iewes which though they had not the lawe yet cared not for it as they say Ioh. 7.48 Doth any of the rulers or Pharisies beleeue in him but this people which knoweth not the lawe Gorrhan â—â— they vnderstand without the lawe that is without the knowledge of the lawe But the Apostle speaketh of that iustice which was manifested both to the Gentiles and the Iewes which had yet the knowledge of the lawe 6. Gryneus whereas the Apostle saith first that righteousnesse is reuealed without the lawe and yet immediately after he saith hauing witnesse of the law and the Prophets would reconcile them thus vnderstanding lawe in the first place of the letter of the lawe which doth not set forth the iustice of God by faith and in the other place the spirituall sense of the lawe 7. But the meaning rather of the Apostle is this that it is not the office of the lawe to teach faith and that beside the lawe there is an other doctrine in the Church concerning faith which doctrine of saluation and iustice by faith neither the naturall nor morall lawe can teach and though in the time of the lawe this doctrine of faith was taught the faithfull yet the knowledge thereof came not by the lawe And for the full reconciling here of the Apostle to himselfe three things are to be considered 1. that in the first place the lawe is vnderstood strictly for the doctrine of the morall lawe whether written or naturall which doth not properly teach faith in Christ afterward the lawe is taken for the bookâ— of Moses wherein many Euangelicall promises are contained beside the legall precepâ—â— Beza annot â—2 The lawe doth properly vrge workes it doth not professedly teach faith and yet it excludeth it not Pareus but accidentally it bringeth vs to Christ as forcing vs when we see our disease to seeke for a remedie 3. this doctrine of faith was manifested without the lawe that is more clearely taught and preached at the comming of Christ yet it was knowne vnto Moses and the Prophets though more obscurely for in that it is said to be manifested nor made or created it sheweth that it was before though not so manifest Perer. disput â—0 Faius So then those words but now doe both note the diuersitie of time and they are aduersatiue particulars shewing that our iustice is not reuealed in the lawe but otherwise and els where Quest. 27. How the righteousnesse of faith had witnesse of the lawe and the Prophets Fowre wayes are the law and Prophets found to beare witnesse and testimonie vnto the Gospell of faith 1. by the euident prophesies of Christ as our blessed Sauiour saith Ioh. 5.46 Moses wrote of me and S. Paul said before c. 2. Which he had promised before by his Prophets in the holy Scriptures and S. Peter saith Act. 10.43 To him also giue all the Prophets witnesse such euident testimonies out of the lawe and Prophets are these which are cited by the Apostles as that Rom. 10.6 The righteousnesse of faith speaketh on this wise say not in thy heart who shall ascend into heauen that is to bring Christ from aboue c. so the Apostle citeth an euident testimonie out of the 31. of Ieremie Hebr. 8.8 how the Lord would make a newe testament with the house of Iuda and many such testimonies in the newe Testament are taken out of the old 2. A second kind of testimonie were the types and figures which went before in the old Testament as the Paschal lambe the Manna the rocke the cloud did shadow forth Christ likewise some acts of the Patriarkes and Prophets did prefigure out Christ as Abrahams sacrificing of Isaac Salomons building of the Temple Ionas beeing in the bellie of the whale with such like 3. The sacrifices and oblations and the blood of rammes and goates did signifie the vnspotted lambe of God that should be slaine for the sinnes of the world Mart. 4. The lawe also by the effect thereof did beare witnesse vnto Christ as Augustine saith lex hoc ipso quod iubendo minando
of faith in any other gift it can not stand together for where merit and worke is the wages is not counted by fauour and so freely but by debt Rom. 4.4 2. The better answer then is that we are iustified freely although the condition of faith be required because faith doth not iustifie vt actus quidem noster est as it is an act of ours but all the vertue thereof proceedeth from the obiect as the Israelites beeing healed by looking vpon the brasen serpent obtained not their health by the very act of opening their eyes but by the obiect which they beheld which was the serpent And like as when a rich man giueth his almes vnto the poore though he stretch out his hand to receiue it yet is it said notwithstanding to be a free gift Tolet. annot 20. 3. But adde here further that as when a blind man putteth forth his hand but he that giueth is faine to direct it to receiue the almes or if a man haue a weake and withered hand which he is not able to stretch out vnlesse the other that giueth doe lift it vp in this case euery way the gift is free So our will is not of it selfe apt to beleeue or will any thing aright vnlesse the Lord direct it faith then beeing both the worke of God in straining our will and faith receiuing all the vertue from the obiect which it apprehendeth namely Christ it remaineth that faith notwithstanding we are iustified freely Faius 33. Quest. v. 25. To declare his iustice or righteousnes what iustice the Apostle vnderstandeth here 1. Chrysostome vnderstandeth the declaration of Gods iustice by the effects thereof like as God declareth his riches not that he is rich in himselfe but in making others rich and his power not in that he euer liueth himselfe but in raising others to life so his iustice is declared not in beeing iust in himselfe but in making others iust But this iustifying of sinners is a worke of Gods mercie not of his iustice 2. Theodoret herein will haue Gods iustice to be manifested because he did sustaine the sinnes of the world with patience forbearing to punish them but this likewise was an effect of his goodnes and mercie not of his iustice 3. Ambrose vnderstandeth this iustice of God in keeping and performing his promise but the iustice of God is not here to be taken in a diuers sense then before v. 22. the righteousnes of God by the faith of Iesus Christ. 4. Some doe take the iustice of God here for his goodnes mercie and clemencie as the Prophet Dauid vseth to pray Iudge me according to thy righteousnes that is thy goodnes Pareus but this seemeth not to be so proper here 5. Some vnderstand the iustice of God in not leauing sinne vnpunished Lyran. it was the iustice of God that the price of our redemption should not be paid otherwise then by the blood of Christ but this is not the iustice of faith which the Apostle spake of before 6. Therefore this iustice which the Lord manifested and declared is none other but the righteousnes of faith before touched and as the words here following doe shew by the forgiuenes of sinnes God reuealed and manifested this to be the true iustice whereby men are iustified before him euen the righteousnes of faith so August lib. de spir lit cap. 13. Anselme Tolet Osiander 34. Quest. What is meant by sinnes that are past v. 25. 1. Some think that this is vnderstood of the fathers in the law which were kept in Limbus who though thorough remission of their sinnes they were freed from punishment yet they were not receiued vnto glorie gloss ordin Gorrhan But Tolet confuteth this interpretation though he allow the opinion as not agreeable to the Apostles minde for the words are not to be so limited and restrained but generally the Apostle vnderstandeth such sinnes as he spake of before v. 23. All haue sinned and are depriued of the glorie of God And if the sinnes were not yet remitted vntill Christs comming vnto the Patriarks they could not be freed no not from the punishment 2. The Novatians vnderstand those former sinnes which were passed of sinnes going before vocation and iustification denying all remedie vnto sinnes committed afterward But this were to make the death of Christ of small force if there were no place for forgiuenes euen after one is iustified Dauid fell into those two grieuous sinnes of murther and adulterie after he was called and yet was restored againe 3. Catharinus with other Romanists vnderstand likewise sinnes going before iustification and baptisme the rest that follow after they say must be purged by other meanes as by repentance and satisfaction But the Apostle speaketh generally of all sinnes If any man sinne we haue an advocate with the Father Iesus Christ the iust 1. Ioh. 2.2 Christ is our aduocate as well for sinnes before baptisme as after but see more for the confutation of thir error among the Controversies 4. The Apostle then compareth not the persons but the sinnes and the times and sheweth that euen the sinnes committed vnder the law and from the beginning of the world were redeemed by no other way then by faith in Christ God by his patience did forbeare to punish those sinnes as not imputing them because of the Redeemer which was to come Agreeable hereunto is that place Heb. 9.15 For this cause is he the Mediatour of the new Testament that thorough death which was for the transgression in the former Testament they which were called might receiue the promise of euerlasting inheritance By conference of these places together it is euident that by sinnes that are past are meant not the sinnes going before baptisme or iustification but the sinnes committed vnder the old Testament to shew that there was no remission of sinnes from the beginning of the world but by faith in Christ. And this further appeareth because the Apostle faith v. 26. to shew at this time his righteousnes c. he setteth the present time of the Gospel and the reuelation of grace against the former times 35. Quest. Why the Apostle onely maketh mention of sinnes past Now the Apostle so extendeth the effect and fruit of our redemption by Christ vnto the sinnes passed as that the sinnes present and to come also shall be by vertue thereof remitted but he maketh mention only of the sinnes past and before committed for these reasons 1. Hereby the Apostle sheweth the imbecillitie of the law of Moses and the ceremonies thereof that they were expiationes non verae sed vmbratiles not true expiations but onely in shadow Pareus as the Apostle saith Heb. 9.9 that those gifts and sacrifices could not make holy concerning the conscience and so Thomas yeeldeth this reason vpon this place God remitted the sinnes before passed quae lex remittere non potuit which the law could not remit 2. Adamus Safhout addeth that the Apostle maketh mention onely of former sinnes to
entercourse is betweene God onely and his elect as Act. 13.48 thâ—â— beleeued as many as were ordained to eternall life God hath a speciall care of their saluation that are ordained vnto life 2. there is a mutuall relation betweene the faith of God and the elect the elect are by faith perswaded of the faith of God and the truth of his promises 3. on Gods behalfe there is offred his word on our part it is required that we should keepe that worthie thing which is committed vnto vs 2. Tim. 1.14 Gryneus Doct. 4. That the Sacraments depend not of the worthines of the Minister As the Apostle here saith shall their vnbeleefe make the faith of God without effect howsoeuer the minister be disposed the Sacraments want not their force and efficacie because they depend vpon the truth of God which the incredulitie or misbeleefe of man cannot make voide Martyr Doct. 5. There are alwaies some vnbeleeuers and incredulous persons in the Church Shall their vnbeleefe c. Then it followeth that as there were some vnbeleeuers euen among the Iewes so there are still such carnall men and hypocrites in the Church and yet it ceaseth not to be a Church we should not therefore be afraid when we see carnall men and euil liuers to remaine within the Church but consider that such there must be as the Apostle saith that they which are approoued may be knowne 1. Cor. 11.19 Pareus Doct. 6. Who shall iudge the world and how v. 6. Els how shall God iudge the world 1. Here we learne that God is the iudge of the world and he shall iudge the world by Iesus Christ Act. 17.31 2. and this iudgement of God consisteth both in his knowledge that nothing is hidde from him Eccles. 12.14 God will bring euerie work vnto iudgment and euerie secret thing and in his power whereby he now present both directeth ordereth and disposeth euery thing and afterward shal giue vnto euerie one according to his workes 3. God iudgeth two wayes 1. by his word reuealed which teacheth the true faith and worship of God and discerneth the true faith and doctrine from false so our Sauiour saith Ioh. 12.48 the word which I haue spoken shall iudge him This word then ought to be iudge of all controversies the Church cannot iudge because it is a partie as when the question is which is the true which the false Church here the Church is a partie therefore the word and not the Church must be iudge as the lawe is the iudge of ciuill controversies the Church notwithstanding is said to iudge but improperly when it searcheth out and pronounceth the sentence of the word 2. God iudgeth by his deed and worke both present in disposing euerie thing to that end which he thinketh best and in proposing examples of his iudgements euen in this life and therefore Dauid saith Psal. 9.5 thou sittest in the throne that iudgest right and by his iudgement to come in the finall execution of his sentence vpon all both good and bad wherein he shall reward euerie one according to his works ex Pareo Doct. 7. Our doctrine must be grounded vpon the Scriptures v. 10. As it is written hereupon Origen giueth this good note non nostras cum docemus sea spiritus sancti proferamus sententias let vs not bring forth our owne but the sentences of the spirit when we teach c. the Preacher of the truth must confirme his doctrine by the word of truth for faith must not be grounded vpon any mans word yea the Berrheans searched and examined the sermons of the Apostles by the Scriptures Act. 17.11 Therefore neither are such preachers to be commended which are verie rare in citing of Scriptures in their sermons but they are much more worthie of blame which are more frequent in the citing of prophane testimonies of Philosophers and Poets and such like then of the Prophets and Apostles Doct. 8. Of the corruption of mans nature v. 10. There is none righteous no not one 1. It is euident that mans nature is wholly corrupt as both the Scripture testifieth and daily experience sheweth 2. this corruption of nature is a generall deprauation and prauitie of nature beeing inclined vnto all euill and by this prauitie and euilnes it is made guilty of death 3. this corruption of mankind is not of God who created man good but of man himselfe through the instigation of the deuill 4. it is generall and vniuersall none are exempted from it there is none righteous v. 10. all haue sinned v. 13. 5. the knowledge thereof commeth by the lawe v. 20. 6. It must be knowne confessed and acknowledged of all that euerie mouth may be stopped v. 19. and God onely may haue the glorie 7. the remedie against this naturall prauitie and corruption is by the Redemption thorough Christ v. 24. Pareus Doct. 9. Of the difference of true and false religion v. 19. That euerie mouth may be stopped This is a true marke and touchstone whereby to discerne true religion from false for that religion which onely giueth honour vnto God and denieth all power vnto man to helpe toward saluation and so stoppeth mans mouth and taketh from him all ostentation and vaine glorie that is the true religion whereas on the contrarie that which giueth vnto man matter of ostentation and reioycing is to be suspected of falshood and hypocrisie such is the doctrine of Poperie which ascribeth much vnto mans free will and merits Doct. 10. Of true iustification by faith the manner propertie vse and end thereof v. 21. Now is the righteousnesse of God made manifest without the lawe c. from this place to the ende of the chapter S. Paul setteth forth the doctrine of iustification 1. how there is a right and true iustification which is by faith in Christ and a false iustification by the workes of the lawe 2. from the true iustification are excluded not onely the workes of the ceremoniall lawe and of freewill but all workes whatsouer for the lawe of faith is set against the lawe of workes in generall v. 27. 3. the first cause efficient of this iustification is the grace of God the next is redemption purchased by Christ v. 24. 4. the matter or obiect of iustification are all beleeuers v. 22. 5. the forme is the imputation and application of Christs righteousnesse obtained by his obedience and blood 6. the manner is through faith in his blood v. 25. 7. the ende is the declaration of the righteousnesse of God by the forgiuenesse of sinnes v. 25. 8. the effect thereof is our reconciliation with God v. 25. 9. it is reuealed in the Gospel v. 21. 10. and this iustification was not vnknowne vnto the faithfull vnder the lawe hauing testimonie of the lawe and the Prophets ver 21. Doct. 11. How God hath set forth Christ and to what ende v. 25. Whom God hath set forth to be a reconciliation 1. God hath set forth Christ to be our propitiator and reconciler
two the Apostle manifestly distinguisheth Rom. 6.22 Beeing freed from sinne c. you haue your fruit in holines holines then and sanctitie is the fruit of our iustification whereby we are freed from sinne Againe Apoc. 23.11 He that is righteous let him be righteous still be that is holy let him be holy still here these two to be iust and holy are manifestly distinguished 16. Controv. Against the works of preparation going before iustification Pererius concerning the works and motiues of preparation tending to iustification hath these positions 1. There are sixe of these preparatiue motions faith the feare of God hope to obtaine pardon the loue of God the purpose of a new life repentance and sorrow for sinnes past thus he alleadgeth out of the Councell of Trent sess 6. can 6. so also Stapleton in Antidot 2. These works of preparation proceede partly from mans free will partly from the assistance of the spirit concurring and hereof it is that sometime the worke of our conuersion is ascribed vnto man as Ioel 2. Turne vnto me with your whole heart Iam. 4. Draw neere vnto God and he will draw neere vnto you sometime it is giuen vnto God as Ier. 31. Conuert vs and we shall be conuerted 3. These works of preparation though they doe not merit the grace of iustification â—â— condigno of condignitie yet de congruo by way of congruitie they may that is God seeth it to be meere and conuenient that such works of preparation should be rewarded with the grace of iustification following Perer. disput 7. Contra. 1. Concerning faith it is no where said in Scripture to prepare or dispose vnto iustification but in deede to iustifie by the imputation of the righteousnes of Christ and as for the other preparations they follow iustification they doe not prepare a way vnto it â— for good works follow iustification as the fruit and effect thereof Rom. 6.22 Beeing freed from sinne you haue your fruit in holines And againe there is no good worke or motion but it is commanded in the law seeing then that we are iustified by faith without such works they can not goe before iustification as preparatiues thereunto 2. The Scripture ascribeth euery good worke motion and thought of the minde vnto God for of our selues we are not able to thinke a good thought 2. Cor. 3.5 and our Sauiour saith Ioh. 15.5 Without me you can doe nothing wherein the Scripture exhorteth men to be conuerted and to draw neere vnto God that sheweth not this power to be in themselues but by these exhortations the spirit of God worketh in them and stirreth them vp that by grace they should seeke to doe that which they finde no strength in themselues to performe 3. But that distinction of merit of congruitie and condignitie is vaine and friuolous for in the matter of iustification there is no merit at all the whole worke is ascribed onely to grace Eph. 2.8 By grace are ye saued thorough faith not of your selues it is the gift of God not of works c. least any should boast if all boasting be taken away then there is no merit for of merits men may boast Augustine hath an excellent testimonie to this purpose Vocantis est gratia percipientis vero gratiam postea sunt opera bona c. Grace is of the caller and then good works belong vnto those which haue receiued grace quae non pariant gratiam sed quae à gratia pariantur c. which works doe not beget grace but are begotten of grace for the fire doth not burne thereby to waxe hoate but it is first hoat and then it burneth and the wheele therefore runneth not well that it may be round but it is first round and then it runneth well so nemo propterea bene operatur vt accipiat gratiam c. no man therefore worketh well to receiue grace but because he hath receiued grace by the saâ—â—e he worketh well lib. 1. ad Simplician qu. 2. no works then going before the grace of iustification haue any worthines in them at all to procure grace 17. Controv. What iustifying faith is Pererius that he may euery where shew some tricke of his Popish profession misliketh three things in that description of faith which is vsually receiued by Protestants for whereas we thus define faith that it is a confident assurance of the heart whereby we are perswaded of the remission and forgiuenes of our sinnes in Christ he taketh exception to these three points 1. He denieth that faith is any such confidence and assurance which he graunteth must be ioyned with faith but that faith is not such assurance and confidence he would thus prooue Eph. 3.12 the Apostle saith by whome we haue boldnes and entrance with confidence by faith in him here it appeareth that confidence is a distinct thing from faith Againe 1. Tim. 3.13 They that haue ministred well get themselues a good degree and great libertie as the faith here the Apostle sheweth that confidence is a diuers thing from faith and that it springeth from charitie and a good conscience Contra. 1. Pererius first argument is faith worketh confidence therefore it is not the same with confidence Answ. 1. This argument may rather be retorted faith worketh confidence therefore it is much more a kind of confidence for as the cause is so is the effect 2. faith is not the same with that confidence which it worketh but they are thus distinguished faith hath a generall assurance confidence in all Gods promises out of this fountaine doe proceede those speciall acts of confidence as to pray confidently to be confident in tribulation which are as little riuers running forth out of the same head and fountaine 2. His second argument is this confidence is wrought by charitie and a good conscience therefore not by faith Ans. The argument followeth not for there may be diuers causes of the one and the same thing faith worketh confidence and yet the same is more encreased and confirmed by a good conscience because the Sunne giueth heat doth it follow that the fire doth not heat also like as the warmth of the Sunne may be augmented by the heat of the fire so may the assurance of faith by charitie and a good conscience be encreased See further Synops. Centur. 4. err 48. 2. Pererius second exception is that the obiect of faith is not the assurance of remission of sinnes The Eunuch when he was baptised beleeued onely that Iesus Christ was the Sonne of God Act. 8. And Paul required none other faith of the keeper of the prison but that he should beleeue in the Lord Iesus and so he should be saued Act. 16. Abrahams faith was counted vnto him for righteousnes which was no other faith then to beleeue that in his seede that is in Christ all the nations of the world should be blessed of none of these was required such faith to beleeue their sinnes were forgiuen them to this purpose Pererius
inward circumcision of the heart which is by faith 2. Anselmus thinketh that the Apostle reporteth here that which he said before that Abraham is the father of them which beleeue though they be vncircumcised but he toucheth here rather the other part that Abraham is the father of the circumcision also which he further explaineth that he meaneth not such as onely haue the carnall circumcision but such as walke in the steppes of Abraham 3. By walking in the steppes the Apostle vnderstandeth not here the fruites and effects of faith but rather faith it selfe in which respect Abraham is said to be the father of the faithfull Beza annot And herein they must followe the steppes of Abraham 1. he was not counted iust not by any merits or workes of his but by faith 2. this faith was ioyned with a constant and full assurance herein they must be like vnto Abraham 4. Origen here obserueth that though at this time he were called Abram not Abraham when he was pronounced iust by faith Gen. 15. yet the Apostle retaineth that name which was afterward imposed by the Lord quod enim divinitus sumitur obseruari in posterum convenit for that which is once appointed of God it is fit afterward to be observed Quest. 23. How and where Abraham was promised to be heire of the world v. 13. 1. Gryneus by the world vnderstandeth by a Synecdoche of the whole taken for a part the land of Canaan which was promised to Abraham and his seede but the Apostle speaketh here not of a temporall but of a spirituall promise 2. Faius Osiander with others doe apply it vnto Canaan also but mystically as it was a type and figure of the kingdome of heauen 3. Lyranus will haue this fulfilled in Christ to whom was giuen all power in heauen and earth so also Peter Martyr and Caluin who alleadgeth that place Heb. 1.2 Whom he hath made heire of all things 4. Pareus by the world vnderstandeth the world of the faithfull and beleeuers dispersed ouer the world and so in effect it is the same which he said before that Abraham should be the father of all which beleeue whether of the circumcision or vncircumcision So also Origen here referreth vs vnto that promise Gen. 15. that in Abraham all the kinreds of the earth should be blessed likewise Beza 5. As this last seemeth to be the fittest interpretation so I thinke it best to ioyne both these last together that Abraham was made heire of the world that is the father of all beleeuers in the world yet so as this was chiefely performed in Christ as it is said Psalme â—â— I will giue the heathen for thine inheritance and the vttermost parts of the earth for thy possession And so S. Paul also Galath 3. vnderstandeth the seede of Abraham vnto whom the promise was made of Christ to this purpose the ordinarie glosse that Abraham was heres mundi secundum propositum exemplum heire of the world in respect of his example of beleeuing but Christ secundum potestatem in regard of his power Quest. 24. Wherein Abraham was made heire of the world and wherein this inheritance consisted 1. This inheriting of the world is not meant of any temporall dominion which snoâ—â— fall vnto the posteritie of Abraham as the Iewes dreamed for the obiect of faith is spirituall not temporall as it is defined by the Apostle to be the euidence of things that are not seene Heb. 11.1 2. It must therefore be referred vnto Christ. 1. Abraham in Christs right is promiseâ—â— the inheritance of the world which should be chiefely accomplished in the celestiall inheritance 2. and now in the earth this spirituall inheriting of the world is vnderstood of the Church of Christ which is dispersed thorough the world 3. and beside the faithfull onely haue true tight and interest vnto the temporall things of this life which the wicked 〈◊〉 bold as vsurpers as the Apostle saith 1. Cor. 3.21 all things are yours and ye Christs and Christ Gods Pareus Quest. 25. How faith is said to be made voide if they which are of the lawe be heires 1. Haymo by the promise here vnderstandeth the blessing which was promised to Abraham should in his seede come vpon all nations so that if they which were of the lawe and circumcision should onely be heires vnto Abraham that promise should not be accomplished that all nations should in his feede be blessed 2. Origen thus expoundeth evacuabitur id that should be evacuated and made voide that Abraham was iustified by faith his meaning is that the word of God should not be found true so also Osiander taketh here faith for the constancie of Gods promises it would follow that God did not stand to his promise seeing the promise was made to the faith of Abraham but faith is not taken in that sense in this chapter but thereby is meant beleefe in God and the relying vpon his promises 3. Bucer and Calvin giue this sense that seeing faith is ioyned with an assured confidence and trust if the promise were made to the keeping of the law which beeing a thing impossible would make doubtfulnesse and distrust in the minde this were contrarie vnto the nature of faith and so in this respect faith should be made voide 4. Tolet here referreth vs to that place Galat. 3.17 where the Apostle reasoneth from the time that the lawe which came 400. yeares after the promise could not make voide the promise which was made before but if the inheritance came by the lawe then should the promise which was made first be of no effect which were verie absurd and inconuenient 5. But the Apostle rather reasoneth here from the contrarie and diuerse nature of the lawe and promise for the lawe requireth workes and so the reward is of due debt the promise is of faith and so the reward is of grace and fauour these then doe one destroy an other for that which is of fauour cannot be of desert and due debt if the inheritance then come by the lawe of workes the lawe of faith is made voide and so Gods promise should be frustrate which is impossible Pareus in ver 14. Quest. 26. How the lawe is said to cause wrath 1. This is not brought in as an argument and proofe of the former speach that the promise is of no effect if the inheritance were by the lawe but it is a new argument to prooue that inheritance is not by the lawe by the contrarie effect because the promise procureth a blessing but the lawe wrath and so malediction therefore the inheritance is not by the law 2. Origen by the lawe vnderstandeth the lawe of the members which maketh vs captiue vnto sinne and indeede causeth wrath and where this law is not there is no transgression Haymo thinketh it may be of the lawe of nature but it is euident that the Apostle speaketh of the written lawe of Moses as he calleth the Iewes Abrahams seede of the lawe v.
1. Origen vnderstandeth them that vnto the naturall law doe ioyne also faith so that he would haue one and the same seede here vnderstood which is of the law and of faith also but it is euident that the Apostle saying Not to that onely which is of the law but to that which is of faith c. doth make a manifest distribution and distinction of those which are the seede according to the law and of those which are not but of faith 2. Some vnderstand this clause of that seede which de operibus legis praesuâ—mit doth presume of the works of the law glosse interlin ordinar but vnto such as depend vpon the works of the law the promise appertaineth not at all 3. Therefore by those of the law he meaneth the beleeuing Iewes to whome the law was giuen and the same before he called v. 12. them which were of the circumcision Pareus and he meaneth not those which were onely of the law but of faith also that is were beleeuers though of the circumcision for here is a distinction of the seede of Abraham now none are his seede which haue not saith whereof some are beleeuers of the circumcision and so of the law some are beleeuers onely and are not of the circumcision Beza annot 3. But here the words stand thus in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to that of faith Abraham Erasmus would referre the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that not vnto seede but vnto Abraham and so he maketh two Abrahams one which was iustified by faith beeing vncircumcised the other iustified by faith when he was circumcised like as the Scripture maketh two Adams one heauenly an other earthly But the Scripture no where setteth before vs two Abrahams and the Apostles meaning is euident that he speaketh distributiuely of the seede of Abraham one of the law and the other onely of faith Beza Quest. 28. Of the meaning of these words v. 17. I haue made thee a father of many nations before God 1. Oecumenius ioyneth this with the former words as it is written as though the meaning should be this it is written before God and therefore it is worthie to be receiued but it was euidently that this testimonie was taken out of Scripture and so the testimonie of God himselfe 2. Origen interpreteth thus before God that is by God he was appointed to be a father of many nations but this were superfluous for the words themselues I haue made thee a father doe euidently shew without any other addition that it was God that had made him and called him to be a father c. 3. Chrysostome Theophylact Theodoret doe take the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth as well against or answerable or before here in the first sense that Abraham was made the father of many nations instar vel ad exemplum Dei like or after the example of God and that in two respects both because as God was an vniuersall father not of one nation but of all so was Abraham and as God was a spirituall father not by carnall generation so was Abraham also thus also Martyr and Pareus But learned Beza obserueth that this wood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against is no where in the new Testament taken in that sense for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like 4. Lyranus with the glosse vnderstandeth it of Abrahams righteousnes and vprightnes that he walked vprightly before God as the Lord said vnto him Gen. 17.1 Walke before me and be thou vpright But the Apostle thoroughout this discourse insisteth vpon Abrahams righteousnes by faith not by works 5. Haymo referreth it to Abrahams faith and so maketh this difference of those which beleeue that some beleeue God but not before God because their faith is onely in outward shew and profession and not in heart but they beleeue before God that beleeue and trust in him with all their heart but the words are not he beleeued before God but before God whom he beleeued so that this is not meant personally of Abrahams faith but of his calling to be the father of many nations 6. Anselme likewise hath relation to the faith of Abraham as it is set against the carnall generation that by faith not in the flesh he obtained to be the father of many nations 7. But it rather sheweth the manner how then the cause why he was made the father of many nations namely before God by a spirituall generation not by a carnall in the 〈◊〉 of men Calvin Beza that although it appeared not so vnto men that he was the father of many nations yet before God he was appointed to be the father of many nations 〈◊〉 faith Osiander Quest. 29. Of the meaning of these words v. 17. Who quickneth the dead and calleth those things which be not c. 1. Origen vnderstandeth this of the quickning of those which are dead in their sinnes and thinketh it to be specially meant of the Iewes which were raised by Christ from their sinnes but in the end of the chapter ver 24. the Apostle speaketh of the corporall raising of Iesus from the dead 2. Oecumenius and Ambrose haue speciall reference vnto Abraham whose bodie is afterward said to be dead yet it was quickened that is made liuely and apt for generation But this the Apostle speaketh of afterward so that it should seeme a needelesse repetition if it had beene touched before and it is an improper speach to call the reviuing of an olde decayed bodie the quickening of the dead 3. Some expound this place by that Heb. 11.19 of Abrahams faith when he offred vp Isaac He considered that God was able to raise him vp euen from the dead and this they will haue vnderstood of that act of Abrahams faith Tolet. annot 18. Faius But this act of Abrahams faith to beleeue that he should be the father of many nations went long before the other act of his faith in offring vp of his sonne 4. But the best interpretation is that Abraham beleeued in Gods omnipotencie and all-sufficiencie which is described by two effects the one in causing that to be which neuer was as in the creation the other in making that to haue a beeing againe which had ceased to be as in the resurrection Pareus And so Chrysostome also vnderstandeth it of the resurrection of the dead but as Abraham beleeued thus generally concerning the power of God yet there was a particular application to his owne state at that present that God could raise him a posteritie euen out of his dead bodie for so the Apostle saith Heb. 11.29 that be receiued Izaac from the dead aâ—ter a sort Beza Bucer Quest. 30. How God is said to call those things which be not as though they were 1. Concerning the diuerse vses and acceptations of this word to call it is taken in Scripture specially fowre wayes 1. it signifieth the first motion whereby God calleth any vnto the knowledge of saluation as Rom. 8.30 whom he
to followe and he is made in that respect the father of the faithfull but the faithfull and beleeuers now are onely the children of faithfull Abraham 2. Now Abrahams faith and ours herein agree 1. in the generall obiect which is God that quickeneth and raiseth the dead 2. in the manner condition and qualitie for Abrahams faith was firme and certaine he was fully perswaded and such must our faith be 3. the end and scope of his faith and ours is the Messiah the promised seede 4. the effect is the same the imputation of righteousnesse Pareus Quest. 41. How Christ is said to haue beene deliuered vp for our sinnes v. 25. Christ was diuerse wayes and by diuerse deliuered vp 1. he was deliuered vp by the determinate counsell of God Rom. 8.31 he spared not his owne sonne but gaue him vp 〈◊〉 vs all vnto death 2. He was deliuered vp by himselfe Galath 2.20 Who hath loued me and giuen himselfe for me Ephes. 5.25 as Christ loued his Church and gaue himselfe for it 3. By Iudas Matth. 26.21 One of you shall betray me 4. He was deliuered vp by the Iewes as Pilate saith vnto Iesus Ioh. 18.35 thine owne nation and the high Priests haue deliuered thee vnto me 5. He was also deliuered vp by Pilate to be crucified Ioh. 19.16 6. And lastly he was deliuered vp by Sathan Ioh. 13.2 the deuill had put it into the heart of Iudas to betray him Gorrhan Tolet. So then Christ was deliuered vp à patre permittente of his father permitting à scipso sâ— lutem hominis procurante of himselfe procuring mans saluation à Iudae prodente of Iudaâ— betraying him à Iudao invidente of the Iewes enuying him à Pilato iudicante of Pilatâ— iudging him à diabolo suggerente of the deuill suggesting Gorrh. But the Apostle here speaketh of the first kind of deliuering vp by God his father â—â— that the ineffable counsell of Gods wisedome and mercie toward vs may appeare 2. that it might be knowne that Christ died not by chance or of any weakenesse or imbecilitie â—â— by the counsell of God wherein appeareth Christs great loue in willingly offring himselâ—â— for vs Pareus 3. that the same author may be knowen both of Christs deliuering to death and of his raising againe God raised him vp v. 24. Tolet. 42. Quest. Why the Apostle thus distinguisheth the benefits of our redemption ascribing remission of sinnes to Christs death and iustification to his resurrection v. 25. v. 25. Who was deliuered vp for our sinnes and is risen againe for our iustification here the Apostle seemeth to ascribe our iustification vnto the resurrection of Christ where he must not be so vnderstood as though Christs death onely merited for vs remission of sinnes and not iustification also for elswhere this our Apostle doth place our iustification in our redemption by the death of Christ Rom. 3.24 We are iustified freely by his grace thorough the redemption that is in Christ Iesus and S. Peter likewise faith 1. epist. 2.24 Who his owne selfe bare our sinnes in his bodie on the tree that we beeing deliuered from sinne might liue vnto righteousnes c. Diuers interpretations then are giuen of these words to remooue this doubt 1. Some doe giue this reason of this distinction that Christ is said to be risen for our iustification that is to be an example of newnesse of life as Augustine applieth this sentence super Psalm 101. ser. 2. pasch serm 2. Christus crucifixus est vt ostenderet veteris homiris occasum c. resurrexit vt in vita sua ostenderet vitae nostrae novitatem Christ was crucified to shew in vs the dying of the old man and he rose againe to shew in his liuing againe our newnes of life c. to the same purpose Origen and Anselme vpon this place and likewise Thomas 3. part quest 56. artic 2 that quantum ad efficientiam in respect of the efficacie both the passion and resurrection of Christ are the causes of both sed quantum ad exemplaritatem c. but in respect of the exemplarie vertue and force the passion of Christ is the cause of remission of sinnes and his resurrection the cause of newnes of life this interpretation is approoued by gloss ordinar Gorrhan Bellarm. lib. 2. de effect sacram c. 9. resp ad argum 5. Pererius disput 10. numer 49. and by Stapl. Antidot pag. 259. But Tolet annot 25. misliketh this sense vpon this reason because as the one clause of this sentence is to be taken so is the other but the Apostle saying who was deliuered to death for our sinnes insinuateth a satisfaction made by his death for our sinnes not an example shewed of mortification therefore in the other part he must be vnderstood likewise to speake of the cause of our iustification not of an example onely And further there is difference betweene iustification and newnesse of life the Apostle saith c. 6.4 As Christ was raised from the dead c. so we should walke in newnesse of life here the Apostle speaketh of the exemplarie imitation of Christs resurrection in newnes of life which is our sanctification and regeneration but iustification is a diuers thing from sanctification which is as the frait and the other the cause thereof 2. Caietane thus expoundeth we are said to be iustified by Christs resurrection because we are iustified by faith which is confirmed by Christs resurrection and so products sumus ad iustificationem per fidem resurrectionis we are brought vnto iustification by the faith of the resurrection And they adde further that our faith is specially directed vnto Christs resurrection for the Iewes and heathen did confesse that Christ died but not that he rose againe to this purpose Vatablus Christ rose for our iustification that we should beleeue him to be the Sonne of God and so by that faith be iustified to the same purpose Faius But Peter Martyr resureth this opinion because our faith must as well aime at the death of Christ as at his resurrection and although the Iewes knew that Christ died yet they did not acknowledge that he died for our sinnes Tolet addeth this reason further that like as the death of Christ was not an argument onely and confirmation of our faith but the very cause of the remission of our sinnes so his resurrection must be held to be not an argument and proofe of our faith but the very cause of our iustification 3. Tolet here bringeth in an other exposition which he doth father vpon Theodoret Christ rose for our iustification vt communem omnibus resurrectionem procuraret to procure the common resurrection of vs all for vnlesse Christ had risen againe we should not haue risen againe But 1. no where in Scripture is our resurrection called by the name of iustification 2. and our resurrection was as well merited by Christs death as by his resurrection 3. if Christ indeede had not risen at all neither should we haue
redemption remission of sinnes and iustification are in themselues and in the vse of them common and vndeuided and are indifferently sometime ascribed to Christs death and passion Rom. 3.24 Ephes. 1.7 and sometime to his resurrection Rom. 10.9 yet in respect of their proper causes they are discerned rather then distinguished as the remission of sinnes is properly referred to Christs passion iustification to his resurrection Pareus and the reason is yeelded by Thomas effectus habet aliqualiter similitudinem causae the effect hath in some sort the similitude of the cause our mortification in the remission of sinne answeareth to Christs death our iustification and spirituall life to Christs rising againe to life Mart. Thus the workes of our creation redemption sanctification are indifferently ascribed to the whole Trinitie as works of their deitie and yet are discerned in respect of their seuerall persons And this shall suffice of this intricate and difficult question 4. Places of doctrine Doct. 1. Iustification by workes sheweth pride and vaine-glorie v. 2. If Abraham were iustified by workes he hath wherein to reioyce or glorie c. It is euident then that for one to stand vpon the iustice of his workes it commeth of pride and vaine boasting it maketh a man to extoll and advance himselfe against the grace of God but God resisteth the proude and giueth grace to the humble the proud Pharisie was not iustified but the humble Publican then let proud Pharisies and vaine-glorious Papists knowe that as long as they stand vpon the merit of their workes they shall neuer be truely iustified But yet whereas the Apostle addeth he hath wherein to reioyce but not with God we learne that all reioycing in good workes and in the keeping of a good conscience is not denyed we may modestly professe and protest before men what the grace of God hath wrought in vs but we must not glorie therein as thereby iustified before God as the Apostle else where saith 1. Cor. 4.4 I knowe nothing by my selfe yet am I not thereby iustified Pareus Doct. 2. Of the nature and substance of the Sacraments v. 11. Circumcision is called the seale of the righteousnes of faith this is not proper and peculiar to circumcision but it sheweth the vse and end of all sacraments which is to seale confirme vnto vs the promises of God in Christ So here are collected all the causes of the Sacraments 1. the efficient cause and author is God onely because he onely is able to giue efficacie and vertue vnto the sacraments as God was the author of circumcision so of all other the Sacraments both of the old and newe Testament 2. the materiall cause is the visible and externall signe 3. the forme is the rite and manner of institution 4. the ende to seale vnto vs the promises of God for remission of our sinnes in Christ Faius pag. 238. Doct. 3. Of the baptisme of infants From the circumcision of infants in the old Testament is inferred the baptisme also of infants vnder the newe for there is the same reason of both the Sacraments and S. Paul doubteth not to call baptisme circumcision Col. 2.11 And if circumcision beeing graunted to infants then baptisme should be denied nowe this were to make God more equall vnto the Iewes and their seede which were the carnall offspring of Abraham then vnto beleeuing Christians which are the spirituall sonnes of Abraham If it be obiected that we knowe not whether infants haue rem sacramenti the thing represented in the Sacrament neither should we put to the signe we answear 1. that this were to reason against God for the same question may be mooued concerning circumcision 2. no more doth the minister know the minde and intention of all those which communicate in the Lords Supper 3. infants are baptized though they haue no vnderstanding as yet of the Sacrament to shewe that they belong vnto the couenant of grace whence their saluation dependeth and not of the outward signe and both presently the Church receiueth edifying when they see infants baptized and the children themselues are admonished and stirred vp when they come to yeares of discretion to learne the true signification and vse of their baptisme which they receiued in their infancie Peter Martyr Doct. 4. Of the vnitie of the Church and the communion of Saints v. 11. That he should be the father of all them that beleeue In that Abraham is called the father of all that beleeue whether of the circumcision or vncircumcision hence it is euident that there is but one Church and one way of iustification for all whether circumcised or vncircumcised vnder the Lawe or the Gospel and that there is a communion and common fellowship of all beleeuers as beeing all brethren and children of faithfull Abraham So the Apostle saith Ephes. 4.4 There is one bodie one spirit c. one Lord one faith one baptisme Doct. 5. Faith requisite in those which are made partakers of the Sacraments v. 11. The seale of the righteousnesse of faith which he had Circumcision profited not Abraham without faith neither can any Sacrament to them which are of discretion and able to vnderstand and discerne be of any force without faith and therefore S. Pauls rule is 1. Cor. 11.28 That a man should examine himselfe when he commeth to the Lords table and to this examination it belongeth to prooue whether they be in faith 2. Cor. 13.5 Doct. 6. The faithfull are the true owners and heares of the world the wicked are vsurpers v. 13. The promise to be heire of the world was made to Abraham thorough faith to them then that beleeue who are the right seede of faithfull Abraham doe the promises belong both of this life and of the next as the Apostle saith 1. Tim. 4.8 That godlinesse haue both the promise of this life and of that which is to come the faithfull then may vse the blessings of this life with a good conscience as pledges of the life to come but the wicked are vsurpers and therefore defile themselues in abusing the things of this life Gryneus Doct. 7. The difference betweene the true God and the false v. 17. He beleeued God who quickeneth the dead Hence are gathered three arguments of the Godhead 1. his omnipotencie both in giuing a beeing vnto things which are not be calleth the things that are not as though they were and in restoring vnto things the beeing which they had 2. his eternitie he is the first and the last both at the first he created all things and shall in the last day raise them vp to life againe 3. his omniscience he can foretell things to come in calling them that is giuing them a beeing which yet are nothing These things cannot idols doe nor any strange gods by these arguments the Prophet Isa confoundeth the Idols of the heathens shewing that they are not like vnto the true God Isa. 44.6 I am the first and the last and without me there is no
God who is like me that shall call and declare it c. and what is at hand and what things are to come c. Doct. 8. Of the nature condition and properties of faith v. 13. Who aboue hope beleeued vnder hope faith then is a grace and gift of God whereby we giue a firme and sure assent vnto his promises in Christ euen aboue and against naturall reason in faith then these things are considered 1. the author thereof God faith of Gods gift Ephes. 2.8 2. the obiect or matter of faith in generall is the word of God but the particular and proper obiect which is called obiectum adaequatum is the promise of saluation in Christ. 3. the qualitie and property which maketh the forme of faith is to be firme and sure without wauering and to beleeue euen beyond and against the apprehension of naturall reason Pet. Martyr 5. Places of controversie Controv. 1. That the Apostle excludeth all kind of workes from iustification v. 2. If Abraham be iustified by workes The Romanists are here of opinion that the Apostle onely excludeth such workes as were done onely by the strength of nature without faith in the Mediator so Staplet Antid pag. 46. who vrgeth this reason among other to confirme his opinion the Apostle onely excludeth such workes which expect not an eternall reward with God but the workes done in faith doe expect an eternall reward therefore such workes he excludeth not Contra. 1. But the contrarie is euident that the Apostle shutteth out all workes whatsoeuer from the matter of iustification 1. he speaketh of the workes of Abraham now a faithfull man not an vnbeleeuer 2. he mentioneth workes in generall without any distinction denying iustification vnto them and ascribing it vnto faith 3. euerie thing which is rewarded ex debito of due debt is excluded from iustification but to euerie worke is the wages due of debt as vers 4. To him that worketh the wages is counted by debt therefore euerie worke is excluded 2. Concerning his reason if he vnderstand the reward which is due of debt and not giuen by fauour then euen the workes of faithfull men cannot expect such a reward if he meane a reward giuen by fauour then as well the workes which are so rewarded as those which shall not are excluded 3. And as the workes of faith are excluded together with workes done before and without faith so also not onely doth the Apostle speaking of workes meane the rewardes onely but euen the workes of the morall law also for the Apostle nameth workes in generall and he directly afterward speaketh of the morall law v. 15. The law causeth wrath and where no law is there is no transgression which though it be true of euery law in generall yet this generally is seene in the morall law Controv. 2. Whether blessednesse consist onely in the conuersion of sinners v. 7. The Romanists here obiect that as the Apostle out of the Psalmes ascribeth beatitude to the remission and forgiuenesse of sinnes so elswhere in Scripture it is giuen vnto innocencie of life and to other vertues as Psal. 119. Blessed are the vndefiled in heart and Matth. 5. Blessed are the mercifull blessed are the pure in heart c. 1. Peter Martyr answeareth here by a distinction of beatitude which is either inchoata begunne onely and that is in our iustification or perfecta it is perfect and absolute in the kingdome of God so he will haue the Apostle here to speake of the blessednesse which is begunne in our iustification but in the other places the blessednesse in the next life is promised 2. Calvin saith that all these beatitudes which are pronounced doe presuppose the happinesse which is in beeing iustified by faith without the which all the other promises are in vaine 3. But the more full answear is that the Apostle here sheweth the cause and manner of our iustification which is by faith in Christ but in the other places it is onely declared to whom this iustification belongeth and who they are that shall be blessed namely the mercifull and vndefiled in heart but the Apostle sheweth why they are blessed because they beleeue in Christ Pareus dub 5. Controv. 3. Whether sinne is wholly purged and taken away in the iustification of the faithfull The Romanists are of opinion that not onely the guilt of sinne is taken away in iustification but sinne it selfe is altogether purged and so for sinnes to be couered idem plane valet atque esse sublata nulla prorsus relicta is all one as to be taken away and not to remaine at all Perer. disput 3. numer 11. Tolet. annot 10. and they impute this opinion to the Protestants peccata non auferri c. that sinnes are not taken away in iustification but remaine the same they were onely they are not imputed after iustification their reasons are these 1. It was the opinion of the Pelagians confuted by Augustine that in baptisme there is not giuen remission of all sinnes nec auferre crimina sed radere and that it doth not take away sinne but onely prone it as it were and pare it the roote remaineth still August lib. 1. contra 2. epist. Pelagian c. 13. like vnto this error they make the opinion of Protestants Perer. ibid. 2. It were no iustice in God if sinne remained still not to impute it not to impute sinne vnto the sinner seemeth not to stand with the rule of equitie Tolet. ibid. 3. The Scripture so speaketh of the remission of sinnes as though they were wholly remooued as Isaiah 44. I haue taken away thine iniquitie as a cloud 1. Cor. 6. but ye are washed ye are sanctified Iob. 1. Behold the lambe of God that taketh away the sinnes of the world Isaiah 1. If your sinnes were as redde as scarlet they should be made white as snowe Hes. 14.3 Take away all iniquitie and receiue vs graciously Coloss. 2.14 Putting out the handwriting of ordinances that was against vs these and the like places are produced by Tolet and Pererius in the foresaid places to prooue the full remoouing and abolishing of all sinne in our iustification 4. Otherwise Christs merit should be of lesse force and efficacie then the sinne of Adam if it should not wholly remooue and take away sinne brought in by Adam Tolet. 5. Pererius inferreth as much out of the Apostles words here if our sinnes be hid and couered then are they not seene of God si non videntur à Deo nulla vtique sunt if they are not seene then are they none at all for if sinne still remained in the faithfull which God hateth then he should finde somewhat in them worthie of hatred and so what he hateth consequently he punisheth Perer. numer 11. Contra. 1. Our aduersaries doe not truely propound the state of this question betweene them and the Protestants for we affirme not that the same sinnes remaine before iustification and after there is great difference between peccatum
promised but that he had also a particular confidence of his acceptance with God and remission of his sinnes in the Messiah promised doth euidently appeare by these two arguments 1. The Apostle saith that Abraham was partaker by faith of that blessednesse which the Prophet Dauid speaketh of v. 7. Blessed are they whose iniquities are forgiuen then it followeth ver 9. Came the blessednesse vpon the circumcision or vpon the vncircumcision 2. the like faith was imputed to Abraham for righteousnesse which is imputed to vs v. 23. but our faith is to beleeue that Christ was put to death for our sinnes and rose for our iustification v. 25. therefore Abrahams faith was an assurance of remission of his sinnes in Christ. Controv. 15. That faith doth not iustifie by the merit or act thereof but onely instrumentally as it applyeth and apprehendeth the righteousnesse of Christ. Bellarmine hath an other sophisticall collection vpon these words v. 22. therefore it was imputed to him for righteousnesse here saith at the Apostle rendreth the reason why faith was imputed to Abraham for righteousnesse because he in beleeuing gaue glorie vnto god therefore he was iustified merito fidei by the merit or worthinesse of faith which notwithstanding was his grace and gift Bellar. lib. 1. de iustif c. 17. Contra. 1. Abraham was not iustified because he in beleeuing gaue glorie vnto God that indeede was an act and fruit of his faith but it was his faith onely for the which he was iustified as the Apostle saith afterward v. 24. it shall be likewise imputed to vs for righteousnes which beleeue c. 2. the Apostle saith to him that worketh not but beleeueth c. faith is counted for righteousnesse then it will followe that where faith is counted or imputed for righteousnesse there is no worke faith then iustifieth not as a worke by the act of beleeuing for then faith should not iustifie without works which is the scope of all the Apostles discourse that by faith righteousnes is imputed without workes v. 6. faith then doth not iustifie actiuely as it is a worke but passiuely as it apprehendeth the righteousnesse of Christ. 3. If faith be the gift of God as Bellarmine confesseth then can it not merit for he that meriteth must merit of his owne where there is grace and fauour as in the bestowing of gifts freely there is no merit v. 4. 4. I will here oppose against Bellarmine the iudgement of Tolet and so set one Iesuite against an other and a Cardinall against his fellowe he thus ingeniously writeth vpon these words non existimes Paulum merito fiderascribere iustitium c. thinke not that Paul ascribeth righteousnesse to the merit of faith as though because he beleeued he was worthie of the righteousnesse of God but he signifieth Deum ex gratia acceptare fidem nostram in iustitiam that God of grace and fauour accepteth our faith for righteousnesse Controv. 16. The people are not to be denied the reading of the Scriptures v. 23. Now it is not written for him onely but for vs c. Hence it is euident that the Romanists offer great wrong vnto the people of God in barring them from the reading of the Scriptures for they are to be admitted to the reading of the Scriptures for whom they are written but they are written for all that beleeue in Christ the reading then of the Scripture serueth to coÌ„firme our faith therfore they belong generally vnto the faithfull Par. But it will be obiected that the vnlearned doe not vnderstand the Scriptures and therefore they are to depend vpon the fathers of the Church for the vnderstanding of them and not to venture vpon them themselues Answ. 1. Nay the sense of the Scripture is most safely taken from the Scripture which is the best interpreter of it selfe 2. the Fathers and expossitors are to be heard and consulted with so farre forth as they agree with the Scriptures but the sense of the Scripture 〈◊〉 not depend vpon their fancies which haue no warrant by Scripture as Hierome vpon theâ— 23. chap. of Mathew giueth instance of a certaine interpretation of one of the Fatherâ— that Zacharias the sonne of Barachias mentioned there v. 35. to haue beene slaine betweene the Temple and the Altar was Zacharie the father of Iohn Baptist And Hierome searching out which of the Fathers had made this interpretation found that it was Basil and then he concludeth this seeing it hath no warrant out of the Scriptures eadem facilitate contemnitur qua probatur is as easily reiected as it is affirmed See further of the vulgar reading of Scripture and of the manner of interpreting the same Synops. Centur. 1. err 3. and err 9. Controv. 17. Against the heretikes which condemned the old Testament and God the author thereof v. 24. Which beleeued in him that raised vp Iesus c. Origen very well inferreth vpon these wordes that seeing the God whom Abraham beleeued was able to quicken the dead was the same that raised Iesus from the dead non erat alius Deus legis alius Domini nostri Iesu Christ. c. there was not then one God of the law and another of our Lord Iesus Christ c. But there was the same God of the old and new Testament which is obserued by Origen against the wicked Marcionites and Manichies who condemned the old Testament and the author thereof So also whereas the same heretickes vrged these wordes of the Apostle v. 15. where no law is there is no transgression and thereupon inferring the contrarie where there is a law there is transgression would thereby conclude that the law is the cause of transgression and so condemne the law Origen doth thus returne this their collection vpon themselues that as where the law is there is transgression of the law so where faith is there is transgression against faith but as faith is not the cause vt quis praeuaricetur à fide that one transgresse against faith neither shall the law be the cause of transgression against the law Controv. 18. Whether iustification consist onely in the remission of sinnes v. 25. Who was deliuered to death for our sinnes and is risen againe for our iustification Pererius taketh occasion here to inuergh against Protestants thus affirming of vs qui â—â—â—â—em vim iustificationis ponunt in sola remissione peccatorum donationem vero iustitiae c. which doe place all the force of iustification onely in the remission of sinnes but the donation of iustice whereby the minde is rectified and newenesse of life wrought in vs they do reiect and abandon Perer. disput 10. err 49. and to the same purpose Bellar. lib. 2. de iustif c. 6. and the Rhemists take vpon them to confute the Protestants because they hold iustification to be onely remission of sinnes and no grace inherent in vs annot in 4. ad Rom. Sect. 6. Contra. 1. It is a false imputation that we place iustification onely in the remission of
a figure of Christ therefore as Christs righteousnesse is extended euen vnto those before the lawe so also was Adams sinne v. 14. Then the Apostle sheweth wherein Adam is vnlike vnto Christ namely in these three things 1. in the efficacie and power the grace of God in Christ is much more able to saue vs then Adams fall was to condemne vs v. 15. 2. in the obiect Adams one offence was sufficient to condemne but by Christ we are deliuered from many offences v. 16. 3. in the ende Adams sinne brought forth death but Christs righteousnesse doth not onely deliuer vs from sinne and death but bringeth vs vnto righteousnesse and life yea and causeth vs to raigne in life it restoareth vs to a more glorious kingdome and inheritance then we lost in Adam v. 17. The reddition or second part of this comparison sheweth wherein Christ of whom Adam was a type and figure is answearable vnto Adam namely in these three things propounded v. 12. first in the singularitie of his person one mans iustification saueth vs as one mans offence condemned vs v. 18. 2. in the obiect as Adams sinne was communicated to many so is Christs obedience v. 19. And here the Apostle by the way preuenteth an obiection that if sinne came in by Adam why entred the lawe he answeareth to the ende that sinne might the more appeare and be increased not simply but that thereby the grace of God might abound the more 3. in the ende as sinne had raigned vnto death so grace might raigne vnto eternall life 3. The questions and doubts discussed Quest. 1. What peace the Apostle meaneth ver 1. v. 1. Beeing iustified by faith we haue peace toward God 1. Oecumenius whom Harme and Anselme Lyranus Hugo followe doe reade here in the imperatiue habeamus let vs haue not habemus we haue and they vnderstand peace with men that the Iewes should no longer contend with the Gentiles about their lawe as though iustification came thereby seeing the Apostle had sufficiently prooued alreadie that we are iustified by faith But this exposition cannot stand 1. because the Apostle speaketh of such peace as we haue with God not with man 2. he speaketh in the first person we haue but S. Paul was none of these which did contend about the Lawe 2. Origen Chrysostome Theodoret vnderstand it of peace with God but in this sense let vs beeing iustified by faith take heede that we offend not God by our sinnes and so make him our enemie mihi videtur saith Chrysostome de vita conuersatione disserere the Apostle seemeth vnto me now to reason of our life and conuersation so Origen let vs haue peace vt vltra non adversetur caro spiritus that our flesh no longer rebell against the spirit But the Apostle here exhorteth not sed gratulatur eorum faelicitati he doth rather set forth with ioy the happines of those which are iustified Erasmus and it is not an exhortation but a continuation rather of the former doctrine of iustification Tolet annot 1. and here he sheweth the benefits of our iustification whereof the first is peace of conscience Pareus and this is further euident by the words following By whom we haue accesse which words beeing not vttered by way of exhortation but of declaration shewe that the former words should so likewise be taken Erasmus 3. Ambrose reading in the Indicatiue habemus we haue expoundeth this peace of the tranquilitie and peace of conscience which we haue with God beeing once iustified by faith in Christ thus the Apostle himselfe expoundeth this peace v. 10. When we were enemies we were reconciled to God by the death of his Sonne for they are our sinnes which make a separation betweene God and vs this sense followe Tolet annot 1. and in his commentarie Pareus Gryneus Faius with others 4. This then is resolued vpon that the Apostle speaketh here not of externall but internall peace there is pax temporis and pax pecteris a temporall and a pectorall or inward peace the other Christ giueth but through the malice of Sathan and the corruption of mans heart it may be interrupted and therefore Christ saith Matth. 10.34 That he came not to send peace but the sword but the other which is the inward peace of conscience Satan himselfe can not depriue vs of no man can take it from vs. But whereas there is a threefold combate within vs the fight betweene reason and affection betweene the flesh and the spirit and a wrestling with the terrors of Gods iudgements in the two first we cannot haue peace here but in part for still in the seruants of God there remaineth a combat betweene reason and affection the flesh and the spirit as S. Paul sheweth that it was so with him Rom. 7.23 he sawe another lawe in his members rebelling against the lawe of his minde and therefore we are not to hope to haue such peace vt non vltra caro adversetur spiritui that the flesh should no more rebell against the spirit as Origen thinketh but this inward peace is in respect of the terrors which are caused in vs by the feare of Gods iudgement against sinne from this terror we are deliuered by Christ Beza yet so as sometimes there may arise some feare doubts and perplexitie in the minde of the faithfull as it is written of Hilarion that beeing 70. yeare old and now neere vnto death he was somewhat perplexed and troubled in minde yet faith in the end ouercommeth all these dangers that we fall not vpon the rockes to make shipwracke of our faith and a good conscience 5. And we must here distinguish betweene pax conscientiae stupor conscienciae the peace of conscience and a carnall stupiditie for the one neuer felt the terror of Gods iudgments and therefore can haue no true peace the other hath felt them and is nowe by faith deliuered from them Calvin 6. Now whereas it is added We haue peace with God or toward God these things are here to be obserued 1. all the causes are here expressed of our iustification the materiall which is remission of our sinnes included in iustification the formall by faith the finall to haue peace with God the efficient through our Lord Iesus Christ Gorrhan 2. and in that he saith toward God Origen noteth that this is added to shewe that they haue neither peace in themselues because of the continuall combate betweene the flesh and the spirit not yet with Sathan and the world which continually tempt vs but with God we haue peace who is reconciled vnto vs in Christ and he saith toward God or with God to signifie that reconciliation is not onely made with God but that it is pleasing and acceptable vnto him that such a reconciliation is made Tolet. and further hereby is signified that this is a perpetuall peace because it is toward God with whom there is no change nor mutabilitie Faius Thorough Iesus Christ 1. Chrysostome seemeth thus to vnderstand
absolute glorie which God hath in himselfe as of that whereby he shall glorifie vs Pareus Quest. 4. How we are said to reioyce in tribulation v. 3. Neither that onely c. Origen referreth this clause to all the particulars before expressed as iustification by Christ peace with God and hauing accesse vnto him by Christ but it is better restrained vnto the former clause that we doe not onely reioyce because of the future hope of eternall glorie but euen in tribulation also Erasmus for it might haue beene obiected that the condition and state of the children of God is for the present time most miserable the Apostle then preuenteth this obiection shewing that the children of God are euen in their afflictions most happie 2. As before then he shewed the internall effects of iustification in the spirituall graces of the minde so here is declared what iustification worketh in vs euen in temporall and externall things which is seene in these three points 1. the faithfull reioyce in tribulation 2. why because tribulation bringeth forth patience 3. and this is not in vaine for hope maketh them not ashamed Gorrhan 3. Chrysostome here sheweth a difference betweene the striuing for a temporall and euerlasting crowne for there in the labour that is sustained there is no pleasure till they come to the reward but here non minus iucunditatis adferunt ipsa certamina c. the very striuing hath no lesse pleasure then the reward which we striue for 4. But here we must vnderstand not euery tribulation but such as are endured for Christs cause for the euill also doe suffer tribulation but they suffer worthily as euill doers and in such tribulations there is no ioy no comfort but in such as the faithfull doe suffer for righteousnesse sake such as the Apostle speaketh of Act. 14.22 That we must thorough many afflictions enter into the kingdome of God 5. This is contrarie to the iudgement of the world and of naturall reason for they hold afflictions to be nothing els but miserie and vnhappinesse and them miserable which doe suffer them But like as the eight sphere keepeth it course from the East to the West but the planets doe mooue from the West to the East holding a contrarie course so the godly and faithfull doe embrace that way which the wicked decline as euill and vnhappie Martyr 6. And the faithfull reioyce thus in tribulation not as though they were without feeling and were voide of affection as the Stoiks would haue their wise men but afflictions beeing euill in themselues are thorough the grace of God turned to the good of his seruants Mart. Chrysostome here saith that tribulations are res in seipsis bonae c. things good in themselues because they bring forth patience but this is rather ex accidente by an accident that things in themselues euill are by Gods grace turned to be profitable vnto the servants of God 7. Now in that the faithfull doe many times mourne and complaine in their afflictions this is not contrarie to the Apostle for there is in euerie man regenerate the spirituall and naturall man the one sheweth it selfe in the naturall feeling of crosses and afflictions but the other aboue nature by grace reioyceth in them Calvin Quest. 5. How S. Paul and S. Iames are reconciled together the one making patience the cause of triall or probation the other the effect S. Paul v. 4. saith that patience bringeth forth triall or probation which is commonly translated experience But S. Iames saith v. 1.3 that the trying of your faith bringeth forth patience so S. Paul maketh this probation the effect of patience S. Iames the cause 1. It cannot be said that they speake of two diuerse kinds of patience for the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 patience is vsed in both places 2. Lyranus by probation vnderstandeth the purgation of sinnes for as the blot of sinne is taken away saith he by the contrition of the heart so the guilt of punishment by tribulation But the Scripture acknowledgeth no such purging of sinnes by affliction the purging of sinne is ascribed vnto Christ Heb. 1.3 Who by himselfe not by our afflictions but by his owne sufferings hath purged our sinne 3. There are then two kind of probations or rather this word probation is taken two wayes for either it signifieth the verie action it selfe whereby one is tried or prooued and so it is taken actiuely in respect of God who prooueth and trieth vs and so the triall and probation of our faith by affliction bringeth forth patience as the fruit and effect thereof and in this sense Iames taketh it or it signifieth the experience or triall which a man hath of himselfe by his affliction and so is the effect of patience and thus S. Paul vnderstandeth it And therefore the Apostles vse two diuerse words Iames hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is taken actiuely for the verie probation it selfe S. Paul vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is taken passiuely for that which is tried and found out by experience thus Calvin Pareuis dub 3. Tolet annot 4. Perer. disput 1. numer 5. 4. Faius further answeareth that both are true in the same sense that patience bringeth forth triall or experience and probation or triall againe maketh patience as health is the cause of deambulation and walking and walking is the cause againe of health the one is encreased by the other Quest. 6. Of the coherence of these words with the former because the loue of God is shed abroad in our hearts v. 5. 1. Oecumenius maketh this as a reason why we reioyce in tribulation because the loue of God is in vs and men doe delight to suffer and endure for that which they loue But loue is here taken passiuely for the loue wherewith we are beloued of God not actiuely for that whereby we loue God as shall be shewed in the next question and the Apostle had yeelded a sufficient reason before of our reioycing in tribulation because tribulation worketh patience patience experience c. 2. Some doe make it a reason of the words immediately going before namely of the certaintie of our hope which maketh vs not ashamed seeing we enioy the things hoped for because we are assured by the spirit of God that we are beloued of God his loue is shed abroad that is manifested in our hearts by the spirit so Faius Tolet. 3. But it rather containeth a generall reason of all the precedent benefits and priuiledges mentioned before of our iustification by faith accesse and entrance vnto God hope of glorie reioycing in tribulation because the spirit beareth witnesse vnto our hearts that we are accepted and beloued of God in Christ Calvin Pareus Quest. 7. What kind of loue the Apostle speaketh of saying The loue of God is shed abroad c. 1. Some doe take this actiuely for the loue wherewith we loue God so Oecumenius Anselme and Stapleton antidot pag. 275. doth to the same
but euen swallowe vp Calvin and in respect of our selues who the more we feele the burthen and ouerflowing of our sinne the more we haue occasion to extoll and magnifie the grace of God Osiander So here are two ends of the lawe expressed the neâ—â—â—â— ende is the manifestation and encrease of sinne the remote ende is the more abounding of grace but here is the difference the first ende is vniuersall for in all men both beleeuers and vnbeleeuers the law worketh the encrease insight and knowledge of sinne but the other ende is particular and peculiar 〈◊〉 to the faithfull that by the abounding of sinne grace may more abound toward them which is not properly caused by the encrease of sinne but thorough the mercie of God Pareus Quest. 44. Of the raigne of sinne vnto death and of grace vnto life 1. Before the Apostle had ascribed the kingdome vnto death v. 14. Death raigned from Adam c. but here vnto sinne because death indeede raigneth by sinne as the Apostle saith The sting of death is sinne 1. Cor. 15.56 death could haue no power ouer vs but thorough sinne Martyr 2. But to speake more distinctly where the Apostle giueth the kingdome vnto death he speaketh of the times before the law when as death did apparantly raigne in the world but sinne was not so apparant till the lawe came but sinne is said to haue raigned after the lawe was giuen because sinne then more abounded So that three estates of the world are here described the first from Adam to Moses when sinne was in the world but death raigned the third is from the comming of Christ who raigned by righteousnesse vnto life destroying both the kingdome of sinne and death Tolet. 3. By death Chrysostome seemeth to vnderstand the death of the bodie mors ex haec presenti vita eijcit death doth cast vs out of this life c. but eternall death is here also comprehended potestatem habuit deijciendi c. it had power to cast vs downe to eternall death Lyran. as may appeare by the other opposite part of eternall life Piscator 4. But whereas in the first clause mention is made onely of the raigning of sinne vnto death but in the other there are three mentioned grace righteousnesse and life Origen thinketh that the deuill must be vnderstood to be set against the grace of Christ ab inuentis rebus author inventi nominatur the author of the invention is named in the things invented c. for sinne came in by the deuill some thinke that the wrath of God must be supplied which raigned by sinne Piscator but I thinke rather with Calvin that beside the necessarie parts of the comparison the Apostle maketh mention of grace vt fortius in figuret memoria c. that it might better sticke in our memorie that all is of grace 5. The Apostle speaketh of the time past sinne had raigned because that although sinne doe still raigne in the children of disobedience yet in the faithfull it raigneth no more Par. 6. By righteousnesse some vnderstand iustitiam operum the righteousnesse of 〈◊〉 gloss interlin so also Bellarmine lib. 2. de iustificat c. 6. but the iustice of Christ is rather vnderstood as the Greeke interpreters well expound and as is euident by the clause in the ende By our Lord Iesus Christ who is notwithstanding both our iustification and sanctification 7. The ordinarie glosse here well obserueth that in the kingdome of sinne mention is not made of Adam from whom sinne came because the Apostle speaketh not onely of originall but of actuall sinnes both which are remitted in Christ. 8. Thorough Iesus Christ our Lord Iesus per gratiam Dominus per iustitiam nostre per gloriam Iesus by grace Lord by his iustice and ours because he bringeth vs to glorie Gorrhan 4. Places of Doctrine Doct. 1. Of the difference betweene Christian and worldly hope v. 5. Hope maketh not ashamed This is the propertie of the hope of Christians that is neuer confoundeth them or maketh ashamed because it is founded vpon Gods promises who both is immutable and changeth not and is also omnipotent able to performe whatsoeuer he promiseth But so it is not in humane or worldly hope for that often putteth man to rebuke because he is deceiued in his hope and faileth in the thing hoped for and the reason is for that he reposeth his confidence in man who is either deceitfull and hopeth not his promise or is not of power to performe it therefore the Prophet saith Cursed be the man that trusteth in man and maketh flesh his arme Ierem. 17.5 Doct. 2. Of the properties and effects of faith v. 2. Beeing iustified by faith 1. Vnto faith is ascribed iustification as in these words and remission of sinnes in purifying the heart Act. 15.9 2. faith is the foundation of thing hoped for Heb. 11.1 3. it is the cause of the producing and bringing forth of good fruit Iam. 2.8 Shewe me thy faith out of thy workes c. 4. it ouercommeth the tentations of Sathan for by the sheild of faith we quench all his fierie darts Ephes. 6.18 5. by faith we attaine vnto the vnderstanding of the word of God which otherwise is vnprofitable Isay. 7.9 Vnlesse yee beleeue ye shall not vnderstand as some translations doe reade and the Apostle saith that the word did not profit the Israelites because it was not mixed with faith Heb. 4.2 6. faith obtaineth our requests in prayer Iam. 2.16 the prayer of faith saueth the sicke 7. it worketh the saluation of the soule Luk. 7.50 Thy faith hath saued thee Doct. 3. Of the raigne and dominion of death v. 14. Death raigned from Adam to Moses Before sinne entred into the world death had no dominion but now it hath gotten a tyrannicall and generall dominion ouer men both of all sorts and conditions both young and old and in all ages as here it is said to raigne euen from Adam to Moses that age was not exempted from the dominion of death wherein sinne seemed least to abound but Christ hath ouercome death and destroyed the dominion thereof both in that he hath taken away the sting thereof which is sinne that death is not hurtfull vnto them that beleeue but bringeth their soules vnto euerlasting rest and in the generall resurrection our bodies which death had seazed on shall be restored vnto life as our Blessed Sauiour saith I am the resurrection and the life c. Ioh. 15.25 Doct. 4. Of the difference of sinnes v. 14. Euen ouer them that sinned not after the like manner c. Here the Apostle setteth downe this distinction of actuall and originall sinne some doe sinne in like manner as Adam did that is actually some not in like manner that is there is a secret and hid sinne in the corruption of nature which is not actuall but in time breaketh forth into act as the seede sheweth it selfe in the hearbe Doct. 5. There is no saluation
is most probable and commeth nearest to the truth the former reasons may demonstrate to any of vnderstanding Quest. 35. How we are said to be saued by hope v. 24. 1. For the coherence of these words 1. Chrysostome thinketh the Apostle maketh mention of hope because he had spoken before of the excellent graces of the spirit which he called the first fruits ne omnia in hoc tempore quaereremus left we should make accouÌ„t of all things as present 2. some make this as a reason of the sighing and longing of the faithfull because they haue onely yet things in hope Tolet. 3. Martyr thinketh the Apostle answeareth an obiection how it may stand with the condition of children to sigh and grone because yet they haue their saluation but in hope 4. some make the obiection this how can it be said that we waile for our adoption seeing we are alreadie the adopted sonnes of God in Christ and so the answer shall be that we haue these things onely in hope Rolloch Piscator 5. But it is rather an other argument of consolation to moue the faithfull patiently to beare their tribulations from the nature of hope Pareus Gryneus 2. Hope is taken three waies in Scripture 1. it signifieth generally the doctrine of faith as 1. Pet. 1.15 be readie to giue an answer to euery man that asketh a reason of that hope which is in him 2. hope is taken for the obiect of hope the thing hoped for as Gal. 5.5 we wait for the hope of righteousnes through faith afterward in this place hope that is seene that is the thing hoped for is no hope 3. it betokeneth that godly affection of the mind in hoping for that which is promised and beleeued Gryneus 3. Saluation is taken sometime for iustification in this life Tit. 3.5 Not by the workes of righteousnesse c. but according to his mercie he saued vs But here it signifieth the perfection and happie estate both of soule and bodie in the kingdome of heauen Pere disp 16. 4. But these words of the Apostle must not be so taken as though we had onely things in hope and nothing in possession for we are now iustified by faith and sanctified by the spirit but the perfection and accomplishment of these things we haue onely in hope Martyr 5. And two conditions are considered in the things hoped for that it is both difficult for if it were easie and in our owne power we would not hope for it and beside though it be hard and difficult yet is it not impossible for then we should despaire altogether and neuer hope for it Martyr and hereunto adde a third qualitie required in hope it selfe that it is not wauering and doubtfull for that is contrarie to the nature of hope but it is certaine and firme and therefore is it called the ankor of the soule Heb. 6.19 6. We are saide to be saued by hope not efficienter not as though it were the cause of saluation but consequenter in respect of the sequele and consequent that after we haue patiently waited and expected by bope that the thing hoped for will certainely follow Quest. 36. Of the difference betweene faith and hope They differ three waies 1. ordine in order and prioritie 2. operatione in the worke and operation and obiecto in the obiect 1. Faith goeth before hope and begetteth hope as the Apostle defineth hope Heb. 11.1 it is the ground hypostasis or foundation of things hoped for for first we beleeue the things promised then we hope for them and in the third place followeth our loue and delight in them yet faith is not the efficient cause of hope the spirit of God is the author efficient and working cause of all these graces but the way and manner of working them is according to this order that first we haue faith then by faith the spirit bringeth vs to hope 2. The operation of them is diuerse for it is the proper effect of faith to iustifie vs and assureth vs of remission of sinnes in Christ but hope doth not iustifie vs it doth by patience vphold and support the soule in the expectation of the finishing of that which is begunne in vs by faith 3. The obiect of them both doth differ 3. waies modo gradu tempore in the manner the measure or degree and the time 1. in the manner for faith relyeth vpon the promise it selfe hope resteth in the thing promised 2. in the measure initium salutis fide habetâ—r complementum spe the beginning of saluation is had and obtained by faith the complement and perfection thereof by hope 3. in the time for faith apprehendeth the promise of remission of sinnes and iustification as present hope is exercised in the expectation of eternall life to come Quest. 37. Whether things hoped for cannot be seene It will be here thus obiected 1. we looke for heauens and earth in the next world but they are seene Origen answeareth that they are not these heauens and earth which are now visible which we looke for but other heauens and earth as Saint Peter saith we looke for new heauens and new earth 2. Pet. 3.13 for as touching these visible heauens and earth they shall passe away Matth. 5.18 2. Obiect Stephen saw the heauens open and Iesus sitting at the right hand of God Act. 7. he saw that which he hoped for Gorrhan answeareth he saw indeed gloriam Christi non suam the glorie of Christ but not his owne glorie hope is of those things which belong vnto a man himselfe he saw the glorie of Christ which shall be communicated to his members but his participation of that glorie he saw not but hoped for it 3. Obiect Saint Paul was taken vp into the third heauen and heard things not possible to be vttered and beeing there he likewise saw the glorie of Christ. Ans This was not any corporall sight but a spirituall vision and sight for Saint Paul determineth not whether his spirit were then in the bodie or out of the bodie when he was so taken vp 4. Obiect A man running in a race may set his eie vpon the price which he runneth for â—â— hopeth to obtaine Caietan answeareth that there are two things considered in that which is hoped for materiale the materiall part the thing it selfe and formale the formal part which is the possession and obtaining of it the first may be seene the second is not seene but onely hoped for Quest. 37. What spirit is said to helpe our infirmities v. 26. 1. Chrysostome by the spirit vnderstandeth the spirituall gift of prayer that whereas the Church was in heauines and much perplexed then he which had the gift of praier did rise vp and by framing of a praier shewed the people how and what they should pray for But thus it may be be excepted against this sense 1. the spirit is not thus taken throughout this Chapter and diuersely in the same place to vnderstand the same word is
in chaunging it for some better thing 4. Wherefore the Apostle specially meaneth that all things that is all afflictions and tribulations shall be turned to the good of the Saints as Chrysostome interpreteth omnia etiam tristia includit in saying all he includeth also heauie things c. so Calvin Martyr Pareus with others though it be verie true that not onely afflictions but all things whatsoeuer shall fall out for the best And here Bernard well obserueth that all things so worke together vt inter haec omnia etiam quae nihil sunt numerentur c. that among all these things euen those are numbred which are indeed nothing as sickenes death and such like which haue no nature of their owne but are naturae corruptiones corruptions of nature 4. To those which loue God 1. the Apostle rather saith which loue God then which beleeue in God for these causes 1. for that the loue of God doth most shew it selfe in affliction when a faithfull man is willing to endure all things for the exceeding loue of God 2. and hereby Saint Paul doth distinguish a true faith working by loue from a sained faith which hath no such loue Mar. 3. and least any should thinke that by the merite of their loue toward God this benefit is obtained for all things to worke for the best the Apostle addeth which are called to shew that God first loueth them in calling of them before they could loue God Calvin and so the ordinarie gloss well noteth because the Apostle addeth which are called non aliunde est quà m à praedestinatione c. it is not from any other cause that all things worke together to their good then of predestination it is not of their merit 3. Origen whereas all things are said to worke together c. to them that loue God inferreth that to them which are not yet so perfit to loue God but reteine still the spirit of feare some things may fall out for the best but not all But though there may be diuerse degrees in the loue of God and so some more or lesse are made partakers of this benefit yet not onely some things but all to such as loue God shall fall out for the best so long as they remaine in the loue of God But if they haue not the loue of God at all then nothing shall be for the best but euen the good things shall fall out vnto their hurt as Chrysostome well collecteth that as to those which loue God etiam quae nocitura videntur euen those things which seemed hurtfull are for their profite so to them which loue not God quae profutura videntur damna sunt things which seemed to profite are hurtfull 5. Called of this purpose 1. Chrysostome Origen Theodoret Oecumenius doe vnderstand this not of the purpose of God but of man that God called those whom he foresaw to haue a purpose to consent vnto their calling But this is a very erroneous interpretation God in Scripture is said to call men not according to the purpose of men but according to his owne purpose as c. 9.11 that the purpose of God might remaine according to election 1. Tim. 1.9 Who hath saued vs according to his owne purpose and grace Ephes. 1.5 Who hath predestinate vs according to the good pleasure of his will in these and such other places this purpose is interpreted to be the purpose of God not of men and herein Tolet annot 31. and Pererius numer 107. doe well concurre together in giuing testimonie to the truth in reiecting the erroneous interpretation of the Greeke expositors 2. so then here the Apostle insinuateth a distinction of callings some are onely externall and not effectuall some are internall by the efficacie of grace according to the purpose of God so our Sauiour in the Gospell many are called but few chosen he speaketh of the externall calling onely but the Apostle here mentioneth the other effectuall calling which alwayes and onely followeth election Quest. 45. Of the meaning of these words v. 29. Those whom he knew before he also predestinate c. 1. They are deceiued which here doe vnderstand this foreknowledge of God of the foresight of their faith which should beleeue as Haymo quos praesciuit credituros c. whom he foresaw should beleeue them he predestinate so also Osiander with other Lutherans who doe hold election to depend ex prouisa fide of the foresight of faith whereas faith is the fruit and effect of predestination not the cause thereof whereof more followeth to be handled among the controversies 2. And as we make not Gods prescience here the cause of predestination so neither with Caietane doe we make predestination the cause of Gods prescience ratio quod sciat ill◠fore est quod volendo decrevit illa fore the cause that God knoweth things to come is because he willed and decreed them to be and Origen before had the like conceit in eo quod futurum sit id quod nondum est in hoc voluntas magis est quà m praescientia conditoris in this that what yet is not shall be therein the will rather of the Creator then his prescience is seene c. for in the order of nature first the knowledge of a thing which is in the vnderstanding goeth before the determination and decree which is in the will 3. Neither here doe we admit their distinction who would haue the foreknowledge of God onely to concerne the reprobate and predestination the elect and so they set praescites they which are foreseene or foreknowne against the predestinate for the Apostle here saith that God predestinate whom he knewe before then are not the wicked onely said to be foreseene of God but the elect also Beza nay Origen well obserueth that in the Scripture the wicked are not said to be foreseene of God at all not that any thing can escape Gods knowledge sed quia omne quod malum est scientia eius praescientia habetur indignum but because whatsoeuer is euill is counted vnworthie of the knowledge or foreknowledge of God 4. Some doe take this foreknowledge of God pro verbo elegendi for the word of electing as 1. Pet. 1.2 Elect according to the foreknowledge of God Calvin but here election and foreknowledge are distinguished foreknowledge goeth before election 5. Wherefore by prescience here we vnderstand not simply the foreknowledge of God but his foreacknowledging which is a knowledge with approbation the word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he knewe before but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praecognovit he acknowledged before in this sense it is said The Lord knoweth who are his 2. Timoth. 2.19 and Rom. 11.2 Hath God cast away his people whom he knewe before that is loued approoued for they had no good workes which the Lord did foresee thus Martyr Bullinger Pareus with others and Pererius significat scientiam approbationis it signifieth the knowledge of approbation disput 21. num
discriâ—iâ—â— all perills which put the life in danger Mort. omnia extrema secunda adversa and â—ll exceeding great prosperitie or adversitie 2. Angels principalities powers 1. Origen vnderstandeth onely the euill Angels and adversarie powers so Osiander also 2. Chrysostome onely the good Angels and Hierome so also Lyranus and they vnderstand it by way of supposition that if the good Angels should seeke to withdraw vs from Christ which is impossible yet we should not giue 〈◊〉 vnto them so the Apostle hath the like supposition of the good Angels Galat. 1.8 Calv. 3. But we may better vnderstand the Angels good and bad Mart. Gryn Pareus who by principalities and powers vnderstandeth the kingdomes and commanders of the world but they are titles rather giuen to the Angels as Ephes. 1.21 Gryneus following Chrysostome 3. Things present nor things to come 1. Not in this world and the next as Origen 〈◊〉 hath a speculation of the passage of the soule out of the bodie which in that instant is many times seduced and deceiued by the euill spirits 2. But he meaneth the dangers of this life present or to come Mart. Par. 3. he maketh no mention of the things past for they are ouercome alreadie Lyran. and as for our sinnes past they are forgiuen vs in Christ Gryn 4. Neither height nor depth 1. Origen vnderstandeth it of the spirits in the ayre and in the deepe 2. Lyranus of the depth and profunditie of Sathan 3. Gorrhan of the height and depth of humane wisedome so also Mart. 4. Osiander of the diuerse kinds of death as by hanging aloft and beeing drowned in the deepe 5. Chrysostome and Theophylact better vnderstand things in heauen and earth the elements aboue and belowe Pareus ret sâ—premas infernas things aboue and beneath Bulling 6. Theodoret vnderstandeth heauen and hell 7. Oecumenius prosperitie and adversitie 5. Or any other creature 1. not beside those which are visible Origen for he had spoken of invisible things before 2. nor a newe creature beside those which God made as Ambrose as equus hipes an horse with two legges and such like gloss ordinar Hugo Gorrhan 3. But the Apostle absolvit inductionem doth make an ende of his induction because it had beene infinite to reckon vp all the creatures Martyr so Chrysostome if there be any other creature of what manner soeuer how great soeuer 4. Places of Doctrine Doct. 1. How the same worke may be both good and sinnefull as it proceedeth from God the deuill and man v. 3. Sending his Sonne c. God in sending his Sonne and giuing him vp vnto death onely intented his owne glorie and the salvation of man but Sathan stirred vp the Iewes of envie and malice to put that holy and Iust one to death so the same action as it proceeded from God was good as it came from Sathan man was euill So that God is no way the author of euill though he be author of that thing which is abused vnto euill Mart. This further is euident in the affliction of Iob which as God was the author worker of it tended to Gods glorie and the triall of Iobs faith but as Sathan had his finger in it he would thereby haue supplanted the faith of Iob. Doct. 2. Of the causes of saluation v. 3. Here all the causes of our saluation are expressed 1. The author and efficient cause is God who sent his Sonne to redeeme vs. 2. the materiall cause is Christ who came in the similitude of sinful flesh not that he had not true flesh as Marcion the heretike said but it was true flesh yet without sinne so in that behalfe like vnto sinfull flesh as hauing the true nature of our flesh but not the sinfull qualitie thereof 3. the forme is also set forth he condemned sin in the flesh that is suffred the punishment due vnto our sinne in his flesh 4. the impulsiue or motiue cause was the imbecilsitie weaknes of the law for if the law could haue saued vs Christ needed not haue died 5. the finall causes were these two 1. for sin that is he came to expiate purge and take away sinne 2. and that the lawe might be fulfilled and the righteousnesse of the lawe fulfilled by Christ imputed to vs by faith v. 4. Doct. 3. That the holy Ghost is God v. 9. The spirit of God dwelleth in you Hence Didymus inferred well that the holy spirit is God because he dwelleth in all the faithfull this infinitenes and immensitie of the spirit sheweth that he is God for who but God can dwell in so many temples at once and beside in that he is called the spirit of God that also prooueth him to be God for the spirit of God is of the same nature and substance with God Doct. 4. That the three glorious persons of the Blessed Trinitie are of one efficacie and power v. 11. The raising vp of the dead is a worke of Gods omnipotencie but God the Father the Sonne and the Holy Ghost doe all raise vp the dead as God is said to raise vp our dead bodies because his spirit dwelleth in vs God the father then raiseth and his spirit also raiseth and quickeneth the dead and Christ also raiseth the dead because the same spirit is here called the spirit of God and of Christ so Ioh. 6.54 He that eateth my flesh c. I will raise him vp at the last day Doct. 5. Of euerlasting glorie v. 18. Not worthie of the glorie which shall be reuealed in vs Thomas Aquin. obserueth 4. necessarie points out of these words concerning euerlasting life 1. it is called glorie to shew the excllencie of it for in this life noble wittes are desirous of nothing more then glorie it is set forth by the name of that thing which is most desired 2. it shall be which sheweth the eternitie of it for that which is now present is but short and momentarie 3. reuealed the glorie to come then is of it selfe invisible but God shall so illuminate our minds as that he himselfe will be seene of vs. 4. this glorie shall be shewed in vs which signifieth the stabilitie of this glorie it shall not depend of externall things as riches honour but within vs it shall be and possesse and replenish both our bodies and soules Doct. 6. Of the nature and properties of hope v. 24. Hope that is seene is no hope 1. the author and efficient cause of hope is God Rom. 15.13 The God of hope c. 2. the subiect is the faithfull heart 3. the obiect things which are not seene 4. the forme thereof is with patience to abide 5. the effect thereof is ioy in the spirit Rom. 1â— 1â— reioycing in hope 6. the ende is our saluation we are saued by hope 7. the contrarie to all is despaire and diffidence ex Gryneo Doct. 7. Of true prayer that consisteth not in the sound of the voice but in the sighes of the heart v. 26.
The spirit maketh request with sighes The meaning is this that many times when the children of God are ouerwhelmed with griefe and knowe not themselues what they pray but onely sobbe and sigh that the spirit vnderstandeth their meaning and euen those sighs and groanes which come of the spirit doe pray for them Augustine writeth excellently hereof epist. 121. that the brethren in Egypt are said crebras habere orationes sed eas brevissimas raptim iaculatas to make often prayers but the same verie short and as it were of a sudden cast out c. whereupon he thus inferreth hanc intentionem sicut non est obtrâ—denda si per durare non potest ita si perduraverit non esse cito rumpendam the intention of prayer as it must not be forced if it doth not continue so if it hold still it must not suddenly be interrupted and broken off and so he concludeth ab sit ab oratione multa locutio sud non desit multa precatso in our prayer let there be absent much speach but let there not be wanting much praying c. for as long as the intention and devotion holdeth the prayer cannot be too much but to goe on still in words the intention beeing slacked is much babling and talking not praying 5. Places of controversie Controv. 1. That concupiscence remaining euen in the regenerate is sinne and in it selfe worthie of condemnation v. 1. There is no condemnation Bellarmine hence inferreth the contrarie that in these words the Apostle doth not so much shewe that there is no condemnaâ—on to those that are iustified as that there is no matter of condemnation in them nihil condemnatione dignum nothing worthie of condemnation l. 5. de amiss grat c. 7. arg 3. and consequently concupiscence in them is not sinne Contra. 1. The contrarie rather is inferred out of the Apostles words that concupiscence is in it selfe worthie of condemnation of the which the Apostle treated before in the former chapter but it is not vnto damnation neither it nor any other sinne vnto those which are iustified by faith in Christ. 2. and the Apostle expresseth the verie cause they are iustified in Christ and therefore though sinne remaine in them yet it is not imputed therefore it is great bouldnes to denie that which the Apostle in so direct words expresseth that vnto those which are iustified in Christ there is no condemnation not for that there is nothing worthie of condemnation in them for then they should be altogether without sinne but because they are iustified 3. the Apostle saith not there is no sinne but no condemnation Melancth not that the same sinnes remaine in those which are iustified which were in them before as Pererius slanndereth Calvin to say disput 1. numer 5. but there be still some imperfections and reliques of sinne remaining but not raigning which notwithstanding are not imputed vnto the faithfull neither are able to condemne them and Calvin saith no more but that the Apostle ioyneth three things together imperfectionem the imperfections which are alwayes in the Saints Dei indulgentiam Gods indulgence whereby their sinnes are forgiuen and regenerationem spiritus the regeneration of the spirit for carni suae indulgens he that is giuen to the flesh doth flatter himselfe in vaine to be freed from his sinne Calvin then cannot the same sinnes remaine seeing in the regenerate the flesh is mortified and sinne subdued Controv. 2. That none are perfect in this life Origens ouersight is here to be noted who thinking that the Apostle spake in the former chapter of those which partly serued the lawe of God in the spirit and partly the Lawe of sinne in the flesh saith that now he speaketh of those which ex integro in Christo sunt which wholly are in Christ not partly of the spirit partly of the flesh but are perfect Contra. 1. First Origen confoundeth iustification and sanctification for the faithfull are indeed wholly graft into Christ by faith and yet they may haue some infirmities of the flesh remaining 2. there neuer liued any of that perfection neuer to be tempted of the flesh but onely Christ but yet they which are in Christ doe not walke after the flesh that is non carnem ducem sequuntur they doe not followe the flesh as their guide though they be sometime tempted of the flesh but they follow the guiding and direction of the spirit Beza in annot 3. and it hath beene sufficiently shewed before quest 36. of the former chapter that the Apostle there speaketh in his owne person as of a man regenerate and so in this place he meaneth the same whom in his owne person he described before Controv. 3. That regeneration is not the cause that there is no condemnation to the faithfull The Romanists doe make this the cause why there is no condemnation to those which are in Christ because they walke not after the flesh but after the spirit Tolet. annot 1. Bellarm 5. de amission grat c. 10. respons ad obiect 7. so likewise Stapleton Antidot p. 435. who thus obiecteth 1. Ob. He vrgeth the Apostles words here there is no condeÌ„nation c. which walke not after the flesh therefore for that they walke not after the flesh there is no condemnation to such Contra. The Apostle saith not there is no condemnation because they walke not but to them that walke not regeneration is required as a necessarie condition annexed to iustification not as the cause so that here is an answear to two questions together how we are iustified namely by faith in Christ and who are iustified they which bring forth good fruits the one is internall their iustification the other externall namely sanctification Beza 2. Ob. The Apostle saith that the lawe of the spirit which Beza interpreteth to be the grace of regeneration doth free vs from the lawe of sinne and death v. 2. Ergo it is the cause of iustification Contra. 1. This interpretation beeing admitted that followeth not which is inferred for the words are not from sinne but from the lawe of sinne that is from the dominion of sinne and so indeede the grace of regeneration freeth vs that sinne hath no more dominion ouer vs. 2. but it is better with Ambrose to vnderstand by the law of the spirit legem fidei the lawe of faith whereby we are freed from sinne and death 3. Ob. If righteousnesse beeing present do not iustifie vs then beeing absent it condemneth not Contra. 1. Is followeth not for a thing may be insufficient to a worke beeing present and yet if it be remooued it is sufficient to hinder the worke as good diet in a sicke man may hinder his recouerie and yet if he vse it it is not alwayes sufficient to helpe him 2. and yet here is a difference in this example for good diet is an helping cause vnto health but good workes are no cause of saluation but onely a condition necessarily required and annexed 4.
Obiect The Apostle saith v. 15. If ye liue after the flesh yee shall die but if ye mortifie the deedes of the bodie ye shall liue therefore mortification is the cause of life and saluation Contra. 1. Hence followeth that mortification is necessarie vnto saluation yet not as a cause but as a necessarie condition without the which there is no faith and consequently no saluation 2. eternall life is the gift of God c. 6.23 therefore not due vnto our merits euill workes are the cause of damnation because they iustly deserue it but it followeth not that good workes are the cause of saluation for they are both imperfect and so vnproportinable to the reward and they are due otherwise to be done and therefore merite not Controv. 4. Against the Arrians and Eunomians concerning the deitie of the holy Ghost v. 2. The law of the spirit of life c. hath freedome Chrysostome homil de adorand spirit from this place prooueth the deitie of the spirit against the Arrian and Eunomiâ—au heretikes who made great difference in the persons of the Trinitie the Sonne they affirmed to be a creature and much inferiour to the Father and the holy Ghost they made servum ministrum silij a seruant and minister of the Sonne Chrysostome confuteth them by this place for if the spirit be the author of libertie and freedome to others then is he most free himselfe and not a minister or seruant as the Apostle saith 2. Cor. 2.17 where the spirit of the Lord is there is libertie Controv. 5. Against the Pelagians that a man by nature cannot keepe and fulfill the law This error is confuted by the expresse words of the Apostle who saith that the law was weake by reason of the flesh and so not able to iustifie vs by the flesh the Apostle vnderstandeth not substantiam caruis the substance of the flesh as the Maniches were readie to catch at these and the like places to confirme their wicked opinion who held the flesh of man to be euill by nature nor yet the carnall rites and obseruations of the law which were not able to cleanse the obseruers of them as Origen here interpreteth and Lyranus following him But by the flesh we vnderstand with Chrysostome carnales sensus the carnall affections carnalitatem quae rebellabat the carnalitie of man which rebelled against the spirit gloss ordinar concupisentias carnis the concupiscence of the flesh Haymo prauitatem naturae the pravitie of nature Martyr which hindereth that none can keepe the law to be iustified by it This then manifestly conuinceth the Pelagians for if the flesh make the law weake and vnable to be kept then none by the strength of their nature and flesh can fulfill the law Controv. 6. The fulfilling of the law is not possible in this life no not to them which are in the state of grace 1. The Romanists out of these words of the Apostle v. 4. That the righteousnesse of the law may be fulfilled in vs which walke not after the flesh doe inferre that they which walke not after the flesh may fulfill the law so that either it must be denied that none in this life walke after the spirit or it must be graunted that by such the law may be fulfilled Pere disput 5. Bellarmine addeth that if the law cannot be fulfilled Christus non obtinuit quod vâ—luit Christ hath not compassed or obtained that which he intended for therefore he died that the iustice of the law might be fulfilled Contra. 1. Indeed Origen whose errors and erroneous interpretations our aduersaries themselues will be ashamed of sauing where they serue their turne first deuised this interpretation who by the law here vnderstandeth the law of the mind which is fulfilled quando lex peccati in membris c. when the law of sinne in the members resisteth it not and Haymo hath this glosse that we beeing redeemed by Christ might spiritually fulfill the workes of the law per cuius impletionem possumus iustificari by the fulfilling whereof we may be iustified But this place is better vnderstood of the obedience of Christ who fulfilled the law which is imputed vnto vs by faith and thus doe not onely expound our new writes Melancthon Bucer Hyperius Calvin Beza with others but some of the auncient expositors as Theophylact quae lex facere nitibatur ea Christus nostri gratia executus est those things which the law endeuoured Christ hath performed for vs so also Oecumenius scotus finis legis per Christum partus est exhibitus the scope and end of the law is obtained exhibited by Christ yet we must endeuour to keepe those things which are deliuered per conuersationem bonam fidem by a good conuersation and faith 2. And that this is the meaning of the Apostle 1. the phrase sheweth that the law might be fulfilled in vs he saith not by vs Beza 2. because there is none so perfect in this life that neither in thought word nor deed transgresseth not the law 3. The law was weake through the infirmitie of the flesh but the infirmitie and weakenes of the flesh remaineth still euen in the regenerate therefore neither in them the righteousnesse of the law can be fulfilled 4. To the contrarie arguments thus we answer 1. the Apostle saith not that they which walke after the spirit fulfill the law but the law is fulfilled in them that is imputed vnto them by faith in Christ. 2. though the faithfull cannot fulfill the law yet Christ performed what he intended that he might keepe the law for them and they be iustified by faith in him 3. this clause then which walke not after the flesh is added to shew who they are for whom Christ hath fulfilled the law and to what end namely to such as walke in newnes of life 5. Some doe thinke that the Apostle speaketh here of two kinds of fulfilling the law one imputatione by imputation of Christs obedience which is our iustification the other inchoatione by a beginning onely which is our sanctification begunne in this life and perfited in the next when it shall be fulfilled Martyr Pareus But the other sense is better for the Apostle speaketh of a present fulfilling of the law in them which walke according to the spirit not of a fulfilling respited and excepted in the next life which is most true but not agreeable to the Apostles meaning here 6. So the Apostle in this place setteth forth three benefits purchased vnto vs by Christ 1. remission of our sinnes in that Christ bare in himselfe the punishment due vnto our sins 2. then the imputation of Christs obedience and performing of the law 3. our sanctification that we by the spirit of Christ doe die vnto sinne and rise vnto newnes of life which our sanctification is necessarily ioyned with our iustification but no part thereof 1. because it is imperfect in this life it is perfect after a sort perfectione partium by
make them his Mediators but he came to his father and humbled himselfe vnto him Luk. 1. â— and so our Blessed Sauiour teacheth vs to pray Our Father c. and here the Apostle saith that by the spirit we crie Abba father See further of this matter Synops. Centur. 2. er 30. Controv. 11. That a strange tongue is not to be vsed in the seruice of God v. 15. Abba father It followeth not because that certaine straunge words are reteined in the Scriptures as Messiâ—s Cephas Maranatha Rabbi Osanna Alleluia Abba which words were naturally knowne vnto the Iewes that hence it followeth that the scriptures and prayers may be read and rehearsed in a strange language for these words by reason of the neere coniunction betweene the Gentiles and Iewes conuerted to the faith were well knowne and vnderstood of the Gentiles euen as the word Amen is now vsed and vnderstood of all from the vse of one or two words which are strange and yet vnderstood the argument followeth not for the vsing generally of a strange language and the same vnknowne See further also hereof Synops. Controv. 12. That euerlasting glorie cannot be merited v. 18. The afflictions of this present time are not worthie of the glorie c. notwithstanding the euidence of this place which ouercommeth the Popish doctrine of the meriting of heauen yet our aduersaries with tooth and naile as they say will hold their owne and thus take vpon them to prooue the merite of the actions and sufferings of the Saints 1. Stapleton thus reasoneth it is required as a condition of vs that if we suffer with Christ we shall be glorified with him but the condition performed the reward of necessitie followeth 2. The sufferings of Christ did merite vnto him heauen Phil. 2.7 therefore our sufferings also doe merite heauen for vs Staplet 486.489 3. The Rhemists here vrge that place 2. Cor. 4.17 Our light affliction worketh for vs an exceeding weight of glorie whence they inferre that our tribulations are meritorious 4. And whereas the Scripture setteth forth the mercie of God in the saluation of man which excludeth merit Stapleton answereth that the free mercie of God is seene in the remission of sinnes and about the first iustification not in giuing the reward of glorie Staplet ibid. 5. And to this place of the Apostle they make this answer 1. Lyranus saith that as our works proceede from our free will they merit not but as they are wrought in vs by the spirit so they merit of condignitie 2. to the same purpose Bellarmine saith that they are not meritorious of themselues ex natura sua of their owne nature sed ex dignitate principij of the worthines of the cause that is the grace of Christ which worketh them lib. 5. de iustific c. 14. ration 1. And the Rhemists are bold to adde further that the sufferings of Christ in themselues in respect of their greatnes were not meritorious but in respect of the worthines of his person 3. Thomas saith that although there can be no merit in men toward God secundum absolutam equalitatem in an absolute equalitie yet there may be secundum praesuppositionem diuina ordinationis the diuine ordinance beeing presupposed 4. Tolet annot and Pere disput 10. answer that the Apostle here speaketh not of the dignitie and merit of the sufferings of the Saints but sheweth that they being in themselues compared with the celestiall glorie are not proportionable either for the continuance or in the sense of sorrow now and of ioy afterward Contra. 1. The condition performed assureth vs of a reward but of grace not of merit for like as adoptiue sonnes among men are admitted to the inheritance by the grace and fauour of the adoptor not by their merit so much more is the euerlasting inheritance giuen by the grace of adoption 2. Concerning Christs meritorious sufferings 1. he merited not for himselfe but for vs for as he was not borne for himselfe so neither died he for himselfe as he did not rise for himselfe as Ambrose well saith fi nobis non resurrexit vtique non resurrexit c. if he rose not for vs he rose not at all for he had no reason to rise for himselfe de fide resurrect c. 24. And the Apostle Phil. 2. sheweth not the merit but the order and way how Christ after he had suffered was to enter into glorie as our Sauiour saith Luk. 24.26 Ought not Christ to haue suffered those things and enter into his glorie 2. Christs sufferings were vnlike ours for they were perfit and the redemption for sinne ours are either chasticements for our sinne or trials of our faith and so part of our obedience and therefore they cannot merit as Christs did 3. Our light and momentarie afflictions are said to worke our glorie not as meritorious causes but as preparatiues and as the way which God hath appointed vs to walke in And so Origen rehearsing here that place of the Apostle expoundeth it ex momentance leui tribulationum nostrarum labore semina quaedam collecta immensum nobis gloria pendus preparabunt certaine seeds gathered by the light and momentarie labour of our tribulations doe prepare for vs an exceeding weight of glorie c. but Origen in the same place vtterly reiecteth all meriting nihil dignum inveniri vel comparari ad futuram gloriam potest there can be nothing found worthie or to be compared vnto the glorie to come 4. The Scripture includeth merit not onely from the beginning but from the whole worke of our saluation as Tit. 3.4 Not by the workes which we had done but by his mercie he saued vs and seeing the reward and inheritance dependeth of our adoption and adoption of our election both which are of grace how is not the inheritance also of grace 5. None of these answers are sufficient to obscure the euidence of this place 1. seeing good workes proceed not of free will but are wrought by the spirit they therefore merit not for he that meriteth must merit of his owne 2. neither can good workes merite of grace for these are opposite one to the other that which is by workes cannot be by grace for then worke were no more worke neither that which is by grace can be by worke for then grace were no more grace as the Apostle reasoneth Rom. 11.6 therefore they vnskilfully confound them together grace and workes which the Apostle distinguisheth And to say that Christs passions were not meritorious in themselues is a blasphemous speach for his actions could not be seuered froÌ„ his person for otherwise they were not Christs actions therefore they were in themselues as they proceeded from Christ meritorious 3. It is Gods ordinance indeed that man should doe workes and suffer with Christ to shew their conformitie and obedience but not that they should merit thereby for as the same Thomas saith compensatio meriti est actus iustitiae c. the rewarding and compensation
of predestination c. 8.30 whereupon iustification by faith is grounded he in this Chapter doth handle at large this mysterie of Gods free and gracious election and the Chapter consisteth of three parts 1. because he was to treat of the reiection of the Iewes and calling of the Gentiles be doth first vse a pathetical insinuation protesting his desire toward the saluation of the Iewes to v. 6. 2. Then he handleth the mysticall doctrine of election remooving diuerse obiections to v. 24. 3. then he declareth the vse of this doctrine in the vocation of the Gentiles and the reiection of the Iewes 1. In the insinuation 1. the Apostle setteth forth his griefe the truth of it v. 1. the greatnes v. 2. 2. then his desire v. 3. euen to be separated from Christ for the saluation of the Iewes with the reasons thereof 1. because they were his kinsmen after the flesh v. 3. 2. they were the people of God which he prooueth by fiue priuiledges and immunities v. 4. 3. of them were the fathers of whom Christ descended 2. The mysterie of the doctrine of predestinaion is handled by remoouing certaine obiections which are three 1. Obiect Is propounded v. 6. if the Iewes be reiected and become an anathema to whom Gods promises were made it would followe that God should be mutable and inconstant in his promises Answ. 1. He denieth the consequent it followeth not if many of the Israelites be reiected that therefore God should faile in his word v. 6. 2. he sheweth the reason the promise was made onely vnto the true seede of Abraham but all which are carnally descended of Abraham are not his seede but the elect onely Ergo this is affirmed v. 6. 7. then it is prooued first by the example of Izaak that he onely was the true seede of Abraham and not Ismael which is prooued 1. by a direct testimonie of Scripture v. 7. 2. by this argument the children of the promise are the true seede v. 8. but Izaak onely was the promised seede v. 9. Ergo Secondly the same is confirmed by the example of Iacob and Esau Iacob onely was the true seede this is amplyfied 1. by remoouing the supposed causes of this difference betweene Iacob and Esau which was neither their carnall generation because they were conceiued by one and at the same time nor yet their workes for when as yet they were vnborne and had done neither good nor bad sentence was giuen of them which he sheweth by two testimonies of Scripture v. 12.13 2. he setteth downe the true causes the efficient the election and vocation of God the finall that the purpose of God might remaine firme v. 11. 2. Oiection is propounded v. 14. and it riseth out of the former for if God elect some and reiect others before they haue done either good or euill he should seeme to be vniust Answ. 1. He answeareth negatiuely it followeth not that God should be vnrighteous 2. then he giueth a reason of his answear taken from Gods absolute power and right in the creature he sheweth mercie and hardeneth whom he pleaseth this is propounded v. 18. and it is handled before by parts first that he hath mercie on whom he will v. 15. which is amplified by the contrarie it is not in the willer or runner but in God that sheweth mercie v. 16. secondly the other part is prooued by the particular example of Pharaoh which is amplyfied by shewing the ende of his reiection the setting forth of Gods glorie v. 17. 3. Obiect v. 19. If God doth according to his owne will elect some and reiect others and his will cannot be resisted nor hindered it would seeme a cruell and vniust part to condemne those which cannot helpe it Answ. The Apostle answeareth negatiuely not denying that it is Gods will that some should be elected some reiected but that it followeth not hereupon that God should be cruell or vniust which he sheweth 1. by the vnsearcheable wisedome and iustice of God which man is no more to finde fault with then the clay with the potter 2. by Gods absolute power which he hath ouer his workemanship as the potter ouer the clay v. 21. 3. by the effects that howsoeuer Gods decree standeth concerning the reprobate yet they worthily deserue to be cast off because of their sinne wherein God vseth long suffring toward them v. 22. 4. by the ende of the reiection of the one to shewe Gods iustice and power v. 22. and of the election of the other to declare the riches of his mercie v. 23. 3. The third part containeth an application of this generall doctrine of Gods election to the present state of the Gentiles and Iewes wherein 1. he sheweth how the elect and called both among the Gentiles shall be saued which he prooueth by two testimonies out of the Prophet Osee v. 25.26 and among the Iewes which should not be saued but onely a selected remnant which he prooueth by 3. testimonies out of the Prophet Esaias v. 27.28.29 2. he inferreth hereupon the vocation of the Gentiles shewing the cause thereof the embracing of the righteousnesse of faith v. 30. and the reiection of the Iewes v. 31. which he amplyfieth by shewing two causes thereof the following of the workes of the lawe and the stumbling at Christ v. 32. which he confirmeth by a testimonie of the Prophet which concludeth the cause both of the reiection of the Iewes and the taking offence at Christ and of the vocation of the Gentiles namely their faith and beleefe v. 33. 3. The questions and doubts discussed Quest. 1. Why the Apostle beginneth this treatise with an oath I speake the truth in Christ c. 1. Hugo Cardinal referreth it to the former doctrine of the certaintie of predestination because he had said nothing could separate him from the loue of God in Christ. 2. Origen and Chrysostome haue relation to the Apostles extraordinarie wish v. 3. that he wisheth to be seperated from Christ for his brethrens sake which because it might seeme strange and incredible and contrarie to the Apostles confidence vttered before that nothing could seperate him from Christ he therefore vseth this vehement asseueration to shew that he spake from his heart 3. Gryneus thinketh that the Apostle by this vehement speach doth purge himselfe from those cauills and suspitions which were taken vp of him as that he was an innouator of the law a pestilent and seditious fellow 4. Haymo thinketh that the Apostle hereby doth confirme his loue toward his nation sheweth his greefe and sorow for them as it followeth in the next verse 5. But the verie occasion indeed why the Apostle breaketh out into this speach is because he was to entreate of the reiection of the Iewes and vocation of the Gentiles which left it might seeme to proceed from the hatred of his nation he protesteth his loue toward them both by shewing his sorrowe for their hardnesse of heart c. 9. and by his prayer for their conuersion c.
a strange tongue in their seruice 2. Now God was called the Lord of Sabaoth 1. some thinke in respect of the starres and host of heauen which the heathen worshipped to shew that he was superior to the gods of the heathen 2. some vnderstand the Angels by these hosts Lyranus 3. some Angels Men and Deuils and therefore the Prophet doth say thrice holy holy holy Lord God of Sabaoth Isay. 6. Gorrhan 4. some thinke that there is a relation to the hostes of the Israelites in the middest whereof the Arke went in the wildernes 5. But rather generally here must be vnderstood the whole host of heauen and earth Mar. as Gen. 2. ◠and not onely in respect of the number of them but propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the decent and comely order wherein all things were made Faius 6. and this title is giuen vnto God in the old Testament not in the New to signifie that the law was then data in timore giuen in feare but in the new in loue Hug. 28. Quest. What is vnderstood by seede 1. Origen by this seede vnderstandeth Christ who as the seede is left in the earth so he was to be buried and rise againe and so fructifie to the euerlasting good of his Church but for this seede we had all beene as Sodome still in our sinnes Iunius in his parallels vpon this place misliketh not this application to Christ thinking that whereas the Prophet hath the word sarid remnant the Apostle of purpose turned it seede with reference to Christ that came of the Iewes but Beza and Martyr reiect this as not agreeable to the scope of the Apostle here 2. Photius in Oecumen vnderstandeth the Apostles but for whose preaching the whole world had beene left in their sinnes as Sodome 3. Gorrhan interpreteth this seede to be the word without the which we had beene as Sodome and Gomorrha paret essemus in poena quia similes in culpa we should haue beene equall in punishment because like in sinne glosse ordinar 4. But the Prophet hath relation to the ouerthrow and destruction of Sodome and Gomorrha wherein there were none left Chrysost. saue onely Lot and his companie who were strangers and so not of the citie so without Gods mercie the people had beene vtterly destroied in the captiuitie of Babylon if the Lord had not reserued a remnant to himselfe and so when Christ came to offer them spirituall deliuerance the whole nation generally refused him onely a small number cleaued vnto Christ thus Martyr Pareus 29. Quest. How the Gentiles obtained righteousnes that sought it not and the Iewes missed of it that sought it 1. Whereas this might seeme a strange paradox that they which seeke righteousnes should not haue it and they which seeke it not obtained it Origen thinketh here by a distinction to dissolue this knot it is one thing saith he sectari to follow which is vnderstood of a prescript forme of doctrine such as the written law was which the Gentiles had not and therefore could not follow it it is an other thing to follow the law of nature which the Gentiles had and followed but the Apostle here speaketh not of any law which the Gentiles followed at all but that they obtained that which they neither sought not followed 2. Chrysostome thinketh that the Apostle sheweth here the reason of the electing of the Gentiles and reiecting of the Iewes namely the faith of the one and the incredulitie of the other But these are not the causes of the decree of election and reprobation but the effects for three things the Apostle treateth of in this chapter concerning election and reprobation of the beginning thereof in Gods decree of the ende which is the glorie of God which two the Apostle hath handled hitherto and of the meanes saith of the one and incredulitie of the other which the Apostle toucheth here 3. Tolet here distinguisheth betweene the law of righteousnes and righteousnes it selfe the Iewes followed the law but not righteousnes because they did not the works of the law but abounded in sinne but it is euident that the Apostle by the law of righteousnes vnderstandeth the perfection which the law required which were the works of the law vnto the which the Iewes attained not 4. Some by the law vnderstand onely the ceremonies and rites of the law by obseruing whereof the Iewes could not attaine vnto righteousnesse but it is euident that throughout this epistle the Apostle vnderstandeth euen the workes of the morall law as c. 7. he directly maketh mention of that law whereof one precept is thou shalt not lust 5. Some make a difference here betweene iustitiam legis ex lege the iustice of the law and iustice by the law the iustice of the law is such workes which the law requireth but the iustice by the law is such workes as men doe according to the prescript of the law of their owne strength without faith the Apostle reiecteth this in the matter of iustification but not the other to this purpose Bellarmine lib. 1. iustificat c. 19. And so the Apostle here saith that the Iewes sought the law of righteousnesse but while by their owne power they sought to fulfill it they could not attaine vnto it he alleageth to this purpose Angustine who saith iustitiam legis non implet iustitia quae ex lege est c. the righteousnesse which is of the law fulfilleth not the righteousnesse of the law c. and the righteousnes by the law he interpreteth to be that quam homo suis viribus facit c. which a man doth by his owne strength But 1. it is euident that the Apostle indifferently vseth these phrases the righteousnesse of the law and by or from the law as he taketh the righteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God Rom. 3.22 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by or from God Phil. 3.9 for one and the same so whether we say the righteousnesse of faith which the Apostle calleth the law of faith Rom. 3.27 and the word of faith Rom. 10.8 or the righteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by or through faith there is no difference but in words 2. Origen hath the like curious distinction vpon these words of the Apostle Rom. 3.30 who shall iustifie circumcision of faith and vncircumcision through faith betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of faith and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through faith he maketh this difference that to be iustified ex fide of faith is to beginne with faith and end with works and to be iustified through faith is to beginne with works and end with faith c. whereas the Apostle intendeth one and the same manner of iustification the like curiositie there is in this distinction betweene the righteousnesse of the law and by the law 3. And the verie words of the Apostle They followed the righteousnesse of the law shew as much which he interpreteth afterward They sought it by the workes of the
mouthes and nothing els doth God require vnto saluation so Chrysost. in ore corde tuo salutis causa in thy heart and mouth is the casue of saluation so Oecumen brevis salus nihil indigens externis laboribus saluation hath but a short cut it needeth not externall labour facile credere animo ore confiteri potes c. thou mayest easily beleeue with thy minde and confesse with thy mouth by the operation of the spirit Calvin and it seemeth to be a proverbiall speach to shewe the readines and facilitie of that which is in the heart and mouth as it is said Psal. 81.10 Open thy mouth wide and I will fill it Faius so Lyranus ostenditur iustitiae per fidem Christi facilitas the facilitie of righteousnesse by the faith of Christ is shewed And here Origens distinction may be receiued who saith that two waies is Christ neere vs possibilitate in possibilitie and so he may be neere vnto vnbeleeuers for they may haue grace to beleeue and efficacia in efficacie and power and so he is neere vnto those which actually by the spirit doe beleeue with the heart and confesse to saluation 4. But where the iustice of faith is said to be easier then the iustice required by the law that is not vnderstood in regard of the beginning and efficient cause of faith for man hath no more power to beleeue of himselfe then to doe good workes for it is God that worketh iâ— vs both the will and deede Philip. 2.13 but the righteousnesse of faith is easier in regard of the manner of the work because the law requireth the obedience thereof to be performed by our selues but faith referreth vs for the performing of the lawe vnto Christ Neither doth our saluation depend vpon the force and efficacie of faith but vpon the worthines and vertue of Christ apprehended by faith as when a sicke man walketh leaning vpon his staffe it is his staffe that stayeth him not his hand which onely layeth hold vpon the staffe The iustice of the law is as if a weake and sicke man should be enioyned to stand by himselfe without a staffe but faith sheweth how our weakenes is propped and held vp by other helps â—s when a sicke man layeth his hand vpon a staffe Quest. 14. How Moses that preached the law is alleadged for iustification by faith Ob. The obiection is made out of that place Ioh. 1.17 The lawe was giuen by Moses but grace and truth came by Iesus Christ c. but if Moses also taught iustification by faith then grace also came by him Answ. 1. Pet. Martyr answeareth that Moses is said to giue the law because his principall intendment was to propound the law yet he giueth testimonie also to the Gospell because Christ was the ende of the lawe as the Apostles in the new Testament preach repentance which belongeth to the law but their principall scope and intent is to set forth the faith of the Gospell 2. Hereunto for more full answear may be added that the lawe giuen by Moses is taken two wayes either strictly for the precepts of the morall law and so Moses was the minister of the lawe onely and not of grace or for the whole doctrine deliuered by Moses wherein also Euangelicall promises are contained Quest. 15. How Christ is to be confessed v. 9. If thou shalt confesse with thy mouth c. 1. S. Paul here placeth the confession of the mouth first both because he followeth that order which Moses did who nameth it first and for that we doe not knowe the faith of others that beleeue in Christ but by their confession Mart. Pareus 2. By confession is vnderstood not a bare and naked acknowledgment of Christ but the invocation of his name beleeuing in him giuing praise vnto him and whatsoeuer belongeth vnto his worship and this must be such a confession as is ioyned with the beleefe of the heart and not with a generall and historicall beleefe onely such as the deuills haue but a confident trust in Christ in beleeuing him to be our redeemer and Sauiour 3. Here we are to consider of fowre sorts of men 1. some neither confesse Christ nor beleeue and they are atheists 2. some beleeue and confesse not they are timorous and fearefull as Peter when he denied his Master 3. some confesse and beleeue not such are hypocrites 4. some both confesse and beleeue and they are right Christians 4. The Apostle maketh speciall mention of the raising of Christ from the dead 1. because this was the most doubted of his death the Iewes and Gentiles confessed but his resurrection they would not acknowledge Mart. 2. and vnlesse Christ had risen againe all the rest had profited vs little because in his resurrection he obtained a perfect victorie ouer death hell and damnation Calvin 3. and this article of Christs resurrection praesupponis alios articulos presupposeth other articles of the faith and taketh them as graunted as if he rose he died and his death presupposeth his birth Gorrhan Quest. 16. How Christ is said to be raised by God 1. By God in this place is not necessarie to vnderstand the person of the father but the power of the Godhead in the whole Trinitie whereby Christ as man was raised vp So Christ as man was raised vp by the power of his father but as he is one God with his father so he is said to raise vp himselfe Iohn 2.18 Christ is also said to be raised by the spirit of sanctification Rom. 1.4 so then Christ is here considered three wayes as beeing one God with his father as the second person in the Trinitie and as he was man as he is God he onely raiseth is not raised as he is man he is onely raised and raiseth not as he is the Son of God he both raiseth himselfe and the father raiseth him the father raiseth the Sonne by the Sonne and the Sonne raiseth himselfe by the spirit of sanctification whereby he was declared to be the Sonne of God Rom. 1.4 Pareus annot in v. 9. 2. And generally concerning the workes of the Trinitie there is a threefold difference to be obserued for there are some workes wherein the Blessed Trinitie doe concurre together both in their diuine essence and persons and they are ioynt workers as all those which are called extra workes without them as all things now ruled and gouerned by Gods prouidence are so gouerned by the whole Trinitie as Ioh. 5.17 My Father worketh hitherto and I worke and the spirit of God also worketh Psal. 104.30 If thou send forth thy spirit they are created some workes are proper and peculiar vnto the glorious persons of the Trinitie as those which are called ad intra the inward workes as the father begetteth the Sonne is begotten the holy Ghost proceedeth these are so peculiar vnto each of them that what is proper to one agreeth not vnto an other and thirdly some works there are wherein the Blessed
Trinitie concurreth in their diuine power and essence as they are one God yet with a speciall relation to their persons as God the Father Sonne and holy Ghost both created redeemed the world and sanctifie the elect but the worke of the creation is specially ascribed to the person of the Father the redemption to the person of the Sonne the worke of sanctification to the person of the holy Ghost considered together with their infinite and omnipotent Godhead Quest. 17. Whether to beleeue in the heart be not sufficient vnto salvation without confession of the mouth v. 10. With the heart man beleeueth vnto righteousnesse and with the mouth he confesseth to salvation 1. Lyranus thinketh that the Apostle onely giueth instance here of those which are in casis mortis at the point of death in whom it is sufficient to beleeue and confesse when they haue no time to worke But the Apostle describeth one generall way and rule whereby all are iustified 2. The Greeke scholiast thinketh that whereas the beleefe of the heart is sufficient yet mention is made of confession in two respects both in regard of others which by this confession are to be instructed and the time of persecution when it is necessarie to make publike confession of the faith But this which the Apostle requireth is to be performed of euerie beleeuer and at all times 3. Bellarmine inferreth out of this place fidem non sufficere ad salutem that faith is not sufficient vnto saluation but that the confession of the mouth and other works are also required as causes concurring vnto saluation which place he saith is so euident that in the colloquie at Altenburge one for ad salutē to saluation would haue put de salute of saluatiō But we are not driuen to such a straight as to vse any such shift we will send Bellarmine to his auncient Cardinal Tolet who vpon this place thus writeth oris confessio nos non iustificat à peccato c. sed iustificati tenemur eam palam profiteri c. the confession of the mouth doth not iustifie vs but beeing iustified we are bound publikely to professe it that we may obtaine euerlasting saluation c. confession then of the mouth is not required as a cause of saluation because it is no part of iustificatiō but as a necessary effect that followeth 4. Pet. Martyr thinketh that by saluation here is not vnderstood as in the former verse the remission of sinnes but vlteriorem perfectionem a further degree of perfection in them that are iustified as the Apostle in the same sense biddeth vs to works out our saluation with trembling and feare Phil. 2. so also Gorrhan interpreteth ad salutem to saluation ad salutis perfectionem to the perfection of saluation But this were to giue way vnto them which ascribe onely the beginning of saluation vnto faith and the perfection vnto works 5. Wherefore the Apostle maketh not here confession the cause of saluation as beleefe is of iustification but faith is the cause also of confession which is required not as a cause but tanquam medium as a way and meane vnto saluation for iustification and saluation are here to be considered as the beginning and ende by faith we are iustified which faith must bring forth liuely fruits as the confession of the mouth and the profession of the life before we can attaine to saluation to this purpose Pareus dub 8. likewise M. Calvine saith the Apostle sheweth onely how a true faith may be distinguished from a fained faith the faith which iustifieth must be such a faith as bringeth forth liuely fruits as the franke confession of the mouth And Beza addeth that the Apostle maketh faith and beleefe here the cause both of iustification and of saluation because the confession of the mouth to the which saluation is ascribed is an effect and fruit of faith and so according to that rule in Logike causa causae est causa causati the cause of the cause is the cause of that which is caused by that cause And so as Beza well concludeth confession is via qua pervenitur the way whereby we come vnto eternall life as also other good workes in the life are the way but not the cause which as Origen collecteth are here also included vnder confession for he can not confesse Christ to be risen from the dead which doth not walke in newnes of life as the Apostle saith which God hath ordained for vs to walke in them Eph. 2.10 now we vse to walke in the way 18. Quest. Of these words Whosoeuer calleth vpon the name of the Lord shall be saued v. 13. 1. The word here translated saued in that place of the Prophet Ioel 2.32 signifieth to be deliuered which in effect is all one the Septuagint reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be saued doe put the consequent for the antecedent for he that is deliuered shall consequently be saued the Prophet there prophesieth of the spirituall benefits which the Church of God should receiue by the Messiah and so we are here to vnderstand not any temporall but a spirituall and eternall deliuerance 2. This sentence is brought in by the Apostle vpon these two occasions both to prooue his former generall proposition that God is rich in mercie to all both Iew and Gentile for the Prophet generally saith whosoeuer excluding none whether Iew or Gentile Calvin as also the Apostle sheweth the difference betweene the iustice of the lawe which requireth doing and the iustice of faith which requireth nothing but beleeuing and confession in the invocating of the name of God Melancth 3. Calleth 1. Gryneus thinketh that invocation the principall part of the worship of God is here taken for the whole as also Origen saith invocare nomen adorare Deum vnum to invocate the name of God and to worship God are one and the same But as Pet. Martyr thinketh invocation here rather is taken properly for the prayers of the faithfull 2. neither doth he speake of any invocation but of that which is in faith whereof the Apostle maketh mention 1. Cor. 12.3 No man can say that Iesus is the Lord but by the holy Ghost so the ordinar gloss he that prayeth invocateth but this he can not doe nisi prius credat vnlesse he beleeue before 4. Shall be saued He saith not he shall obtaine that which he prayeth for for many times one may pray ignorantly for that which is not meet for him but yet by his faithfull prayer he shall come vnto saluation Mart. 5. By the name of the Lord Origen well vnderstandeth Christ Iesus as he sheweth by that place of S. Paul 1. Cor. 1.3 with all that call on the name of our Lord Iesus and he further thus inferreth if that Enoch Moses Aaron did call vpon God and he heard them sine dubio c. without doubt they called vpon the Lord Iesus and Gorrhan giueth this reason why Christ is said to be the
Apostle expresseth the Hebrew word sorer by these two rebellious and gainesaying so also Beza But Iunius parall 19. thinketh rather that the Apostle doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compendiously in one word expresse the Prophets meaning which is set forth in many words in that place Isa. 65.3 a rebellious people which walketh a way that is not good after their owne imaginations a people that prouoke me euer to my face c. all this the Apostle comprehendeth in these two words rebellious and gainsaying 2. By all the day 1. Origen vnderstandeth litterally the day wherein Christ did hang vpon the crosse c. and so a part is taken for the whole gloss ordinar but then it should not haue beene said all the day 2. Haymo interpreteth it to be the whole time Dominicae predicationis of the Lords preaching vnto his passion 3. But Oecumenius better taketh it for all that time which went before since they came out of Egypt so also Gryneus with M. Calvin and others vnderstand all that time since the Lord begunne to take speciall care of this people and thus the Prophets vse to speake as Ierem. 7.13 I rose vp earely to speake vnto you c. but ye would not heare toto tempore legis Mosaicae all the time of the law of Moses Lyran. 3. I stretched out my hands 1. not vpon the crosse as Origen and Ambrose for Christ said before he suffered that he would haue gathered them together as the henne her chicâ—â—us but they would not Martyr 2. neither is thereby onely signified the miracles which Christ shewed and the benefits bestowed vpon them as Haymo and as Gorrhan by the extending the left hand signifieth their protecting from euill and by the right hand the collaâ—â—â— of benefits 3. But hereby we vnderstand generally all those meanes which the Lord vsed not onely by his benefits but by his threatnings promises preaching of his word whereby he would haue called them to repentance Pareus 4. Yet they were still a rebellious and gainsaying people rebellious in heart and gainsaying in their mouth contrarie to those two speciall works of grace before spoken of the 〈◊〉 of the heart and the confession of the mouth Pellican so here three sinnes are set 〈◊〉 in the people their ingratitude that regarded not Gods mercie in calling them 〈◊〉 incredulitie in their rebellion obstinacie in gainsaying three vertues also are described 〈◊〉 seruants of God the Prophets their patience in suffering signified by the stretching out of their hands their perseverance all the day the cause for the which they suffered against a rebellious and gainsaying people 4. Places of Doctrine 1. Doct. A good intention maketh not a good action v. 1. They haue the zeale of God but not according to knowledge Hence it is euident that make a good action it is not sufficient to haue a kind of zeale and good intention for them beleeue had beene excused for putting Christ to death which they did of a blind zeale 〈◊〉 here the Apostle confesseth that they had zeale but it was not according to knowledge â—â— therefore it was a false and erroneous zeale such as they were ruled with that should â—â—â—ke they did God seruice in killing his seruants Ioh. 16.2 Doct. 2. Of the kinds of prayer v. 1. My hearts desire There is oratio mentalis vocalis a mentall and vocali prayer the one onely in the mind the other vttered by the voice of the first our Sauiour speaketh Matth. 6.6 When thou prayest enter into thy chamber of the other v. 9. after this manner pray yee And Saint Paul sheweth them both in this place that his hearts desire was c. he prayeth both with his heart and voice and the praier of the heart is the more principall Doct. 3. How to discerne true loue and freindship v. 2. That they may be saued c. Herein Saint Pauls true affection appeared toward his countrie men the Iewes in wishing their saluation whatsoeuer one freind wisheth vnto an other beside this it is nothing hence it is that Saint Paul in all his Epistles beginneth his salutation with grace and peace this was Abrahams commendation that he had a case to instruct his familie children and seruants in the waies of God Gen. 18.18 Doct. 4. Of the consent betweene the law and the Gospel v. 4. Christ is the end of the law So then herein both the law and the Gospel agree that both of them doe ayme at Christ the law looketh vnto him as the end and the Gospel also requireth obedience to the law but Christ is couertly insinuated in the law but openly shewed in the Gospel the law leadeth indirectly vnto faith and the Gospel as it were indirectly pointeth at the law requyring the obedience thereof not as a cause but as a â—â—â—ie testimonie and consequent of iustification and so that is fulfilled which S. Paul saith Rom. 3.31 doe we then make the law of none effect through faith God forbid yea we est 〈◊〉 the law Doct. 5. Of the difference betweene the law and the Gospel v. 5. He that doth these things shall liue thereby c. Hence may be gathered there differences betweene the law and the Gospel 1. the law commandeth things impossible and not in mans power as in euery point to keepe and fulfill the law the Gospel onely requireth faith and beleefe 2. the law worketh terrour and perplexitie of conscience breeding doubts and questions in the mind who shall ascend to heauen to bring vs thâ—â—â—er who shall descend to hell to keepe vs from thence But the Gospel bringeth comfort and peace of conscience and assurance of saluation 3. the righteousnesse of the law is grounded vpon the law of Moses but the iustice of faith vpon the Gospel this is the word of faith v. 8. Doct. 6. Of the diuerse kinds of calling and sending to preach v. 18. How shall they preach vnlesse they be sent c. Though the Apostle doe here especially speake of the extraordinarie calling such as was this of the Apostles yet it is true of the ordinarie calling of preachers that none must take vpon them to preach vnlesse they be sent of God which is either immediately as the Prophets were so called of God in the old Testament or mediately by the authoritie of the Church or by them to whom it is committed which kind of mediate calling is not in euery Church the same in respect of some circumstances which are left to the libertie of the Church Pareus but yet the same end must be propounded which is the edifying of the Church and none ought to be sent which are not meete for such are not sent of God but runne vncalled and vnsent and as intruders But no man as the Apostle saith ought to take this honour vpon him but he that is called of God Hebr. 5.4 Here I cannot omit that obseruation of Faius who thinketh the sending of Ionas to haue beene ordinarie from the companie of the Prophets
tast of his mercie v. 32. and ascribe nothing to themselues 3. The conclusion consisteth 1. of an exclamation with an admiration of Gods wisdome and knowledge as vnsearchable which is shewed 1. by the secrecie thereof not to be found out by a creature v. 34. 2. by the bountie of God not prouoked by any mans giuing first vnto him 3. because God is the beginning and end of all things 2. then followeth the Apostles vow and wish that all glorie may be ascribed vnto God v. 36. 3. The questions and doubts discussed Quest. 1. Of the scope and intent of the Apostle in this chapter 1. Whereas the Apostle had in the ende of the former chapter shewed out of Isay how the Iewes for their obstinacie were reiected and the Gentiles called now he sheweth in this chapter for the comfort of the Iewes that all generally were not cast off but onely the vnbeleuers Origen and so least that the Iewes might haue despaired and some might also haue obiected as though hereby Gods promises to his people should haue beene made of no effect he sheweth this reiection of the Iewes not to be generall Par. and this he doth ne insultarent Gentiles least the Gentiles might haue insulted ouer the Iewes gloss ordin 2. So then partly to minister consolation to the Iewes Bucer partly to represse the insolencie of the Gentiles the Apostle sheweth three things concerning the reiection of the Iewes that it is not vniversalis vniuersall to v. 11. nor inutilitis vnprofitable to v. 25. nor irrecuperabilis irrecouerable from v. 25. to the ende Lyran. 3. And touching the first that their fall is not generall he sheweth first that all are not reiected as by his owne example then that some are assumed as seuen thousand were in Elias dayes and yet some reiected v. 8.9 Gorrhan Quest. 2. Why the Apostle maketh mention of the tribe of Beniamin whereof he was v. 1. I also am an Israelite of the seede of Abraham of the tribe of Beniamin c. 1. Pet. Martyr thinketh that Saint Paul would signifie here that he was not obscurely borne but of a noble tribe euen of Beniamin which came not of any of Iacobs handmaides but of Rachel his principall wife and out of the which Saul the first King of Israel was chosen 2. Tolet giueth a contrarie reason that least Saint Pauls calling might be ascribed to the dignitie of his tribe he sheweth he was of Beniamin which was vltima minima the last and least of all the tribes 3. the interlin glosse thinketh it is added because mention is made next before of the seed of Abraham lest he might be thought to be of Abraham by Ismael But this doubt was remooued before in that he saith he was an Israelite 4. Gorrhan giueth this coniecture alludit genus operi sequeti S. Pauls kindred and tribe is mentioned as agreeable to the worke that followed for as Rachel died in the birth of Beniamin so the Synagogue in the birth of Paul and as Iosephs cup was found in Beniamins sackes mouth so the word of Christ in the mouth of Paul and as Iacob saith of Beniamin Gen. 49. that he is a wolfe devouring the pray so Saint Paul spoiled the Iewish Synagogue and brought many as a pray vnto Christ. 5. But these collections are to curious S. Paul onely hereby sheweth that he was a Iew by nation not a Proselyte conuerted to the faith by rehearsing three of their principall Fathers Israel Abraham Beniamin Pareus that his kindred was so farre off from beeing an hinderance to him that he was chosen to be praeco gratia a preacher of grace Bucer and therefore all the Iewes were not reiected Quest. 3. How God is said not to cast off that people whom he knewe before v. 2. 1. Chrysostome taketh here Gods foreknowledge for his prescience by the which he did foresee the people whom he had chosen aptum fore fidem recepturum to be apt and readie to receiue the faith But herein the Greekes erred in attributing too much to mans freewill and the contrarie is euident out of the Scripture and reasons diduced from them that Gods prescience was no cause why he elected the people of Israel As 1. Deut. 7.7 the Lord saith he did not set his loue vpon them or choose them because they were moe in number c. he did of his meere loue choose them not for any respect vnto any thing in them 2. how could he foresee any goodnesse in them in whom naturally there is nothing but evill 3. and the Lord here saith v. 4. I haue reserued seuen thousand he ascribeth it to their own will but to his owne grace that they were so reserued 2. Some will haue this vnderstood comparatiuely ipsum praesciuit ante Gentes God did foresee them to be his people before the Gentiles so Oecumenius vnderstandeth it of the prioritie of the calling of the Iewes before the Gentiles But as Beza well obserueth the Apostle here speaketh not of vocation but of the decree of eternall predestination 3. Some interpret it thus which he knew before that is had before enlarged with many excellent benefits but it is euident by the circumstance of the place that the Apostle speaketh here of election before all time not of the collation of benefites in time ex Tolet annot 1. 4. Wherefore we must vnderstand that Gods prescience is taken foure waies 1. either largely for his foresight whereby he seeth and knoweth all things which are done in the world as Peter saith to our Sauiour Ioh. 21.17 Lord thou knowest all things and this generall prescience in God belongeth to his vnderstanding rather then will and is no cause of things for all that God in this sense knoweth he decreeth not 2. Gods prescience is taketh more strictly for his foreknowledge of those things which he decreeth to be both of good which he purposeth to worke and of euill which he purposeth to permit and this prescience is practicall the former is onely speculatiue 3. it is vsed yet in a more strict sense as when it signifieth the approbation and acceptance of God in his eternall loue as Rom. 8.29 Whome he knew before he predestinate and so praenoscere is probare to foreknow is to approoue as Origen saith and so Gods prescience differeth from election as the cause from the effect as it signifieth election and predestination it selfe and so Augustine taketh it here praescivit id est praedestinavit he foreknew that is predestinate so also Haymo Lyranus and so the meaning is whome he knew before ab aeterno electum amplexus whom he loued and embraced beeing elected from the beginning Beza and here the word praecognoscendi of foreknowing signifieth beneplacitum the good pleasure of God whereby he chose them to be his children Calvin for there is difference betweene these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to foresee and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to foreknow this signifieth a foreknowledge with
giueth them But this were to make the gifts rather such as cannot be chaunged then to make God vnchangeable 2. Ambrose hath a straunge interpretation vnderstanding this to be meant onely of those which are receiued by baptisme of whom such exact repentance is not required and Thomas also propoundeth this interpretation for one But two things make againe this sense both because here is relation vnto God that repenteth not not vnto man and they are gifts which are not here reported of not sinnes for which repentance is required of men beside it is also vntrue that men if they be of yeares are admitted to baptisme without repentance the contrarie is euident Matth. 3.8 where Iohn Baptist exhorteth to repentance and amendment of life those which came to be baptised and so doth Saint Peter Act. 2.38 repent and be baptised 3. Stapleton and Pererius haue found out here a new exposition that God is said not to repent him not that the gifts once bestowed cannot be taken away but because God hath no cause to repent him for that though his gifts be taken from one they with greater profite are giuen to another as the reiection of the Iewes was the occasion of calling the Gentiles but this straunge interpretation is verie impertinent to the Apostles purpose who intendeth by this assertion to prooue the certaintie of the calling of the Iewes see the confutation hereof Controv. 17. following 4. For the better and more full explication of these words this word poenitere to repent is taken two wayes either properly and so it signifieth a change of the minde and purpose which wisheth a thing vndone and not to be which is and in this sense God cannot repent him of any thing which he hath done nor of any gifts bestowed no not vpon the wicked for howsoeuer they abuse them vngraciously yet the Lord had reason to doe as he did he that repenteth either faileth in his counsell not foreseeing all things or in his power not beeing able to effect what he intended but God hath no defect or want either in counsell or power therefore properly he cannot repent there is an other vse of this word to repent when it signifieth a chaunge not in him that willeth and purposeth but in the thing willed and so God is said to repent not that he chaungeth but they change and alter vpon whom the gifts are conferred and shewe themselues vnworthie of them so here is a figure called a metonymie when the effect is taken for the cause repentance hers signifieth mutation and change whereof repentance is the cause and thus Haymo well expoundeth poenitentia pro mutatione accipitur repentance is taken for a change 5. Neither are all the gifts of God without repentance but such gifts as depend vpon election neither is euerie vocation vnchangeable but onely the internall and spirituall God had chosen Saul to be king of Israel and furnished him with excellent gifts but they were onely temporall though he had a temporall election to the kingdome yet it followeth not that he was eternally elected for God had foreseene and so decreed that Saul should not continue in the kingdome which was appointed vnto Dauid Haymo then here well expoundeth sine mutatione sunt dona vecatio Dei c. the gifts and calling of God are without repentance as he said before whom he predestinated he called c. not in such gifts and calling as it is said Many are called but fewe chosen c. so the ordinar and interlin glosse doe well interpret vocatio id est electio quae ab aeterno the vocation that is election which was from euerlasting is without repentance that is without change Quest. 31. Of the meaning of these words v. 31. So now haue they not beleeued by your mercie 1. For the application of the words some reade so now haue they not obeyed or are become contumaces stubborne and contumacious Beza Syrian interpreter Gryneus with others but it is rather interpreted haue not beleeued as Martyr the vulgar latine and our English translation vpon these reasons 1. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both incredulitie and contumacie or disobedience beeing deriued of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perswade now as well the vnbeleeuer as the disobedient and stubborne is not perswaded 2. The Apostle through this chapter maketh vnbeleefe the cause of the reiecting of the Iewes v. 20. where though an other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be vsed yet in the same sense 3. the next verse is better read God hath shut vp all vnder vnbeleefe then vnder disobedience as may appeare by the like place Gal. 3.22 The Scripture hath concluded all vnder sinne that the promise by the faith of Iesus Christ should be giuen to them that beleeue where by sinne must be vnderstood vnbeleefe as opposite vnto faith and beleef afterward mentioned 4. Origen and Chrysostome doe so interpret this place of the incredulitie both of Gentiles and Iewes the Apostle saith your mercie not actiuely whereby they shewed mercie but passiuely whereby they receiued mercie the cause is put for the effect as before v. 22. the Apostle said if thou continue in his goodnes that is in faith receiued by his goodnes the Apostle saith yours propter efficientiam because it was effectuall toward them but afterwards he saith that he might shew mercie on all propter sufficientiam because it is sufficient for all 3. Now concerning the sense and meaning of the words there are diuerse interpretations 1. the vulgar latine readeth in vestrum miserecordiam for your mercie whereupon some giue this sense they haue not beleeued vt vos miserecordiam consequamini that you may obtaine mercie Haymo Osiander but Beza and Erasmus both refuse this because as much in effect is said before in the end of the former verse you haue obtained mercie through their vnbeleefe but these particles euen as euen so doe shew an opposition of the parts not a repetition 2. Ambrose readeth in vestra miserecordia in your mercie that is at this time wherein you haue receiued mercie so also Haymo but beside that there is no preposition in the originall but the word is put in the datiue case which is with the Greekes vsed for the ablatiue the Iewes were vnbeleeuers and reiected the Gospel before it was preached vnto the Gentiles and therefore it was not at the same time 3. Erasmus readeth they haue not beleeued per vestram miserecordiam by your mercie that is the mercie shewed to the Gentiles was an occasion of the vnbeleefe of the Iewes but Beza reiecteth this also vpon these two reasons both because the Iews were first vnbeleeuers before mercie was shewed to the Gentiles therefore thereby they were not hardened and againe the mercie shewed to the Gentiles shall prouoke the Iewes to follow them v. 11. they shall not then thereby be made further off 4. Wherefore Theophylact doth come nearer to the Apostles sense then the rest who thinketh
words pleasantnes of countenance for all those are signified by hilaritie or chearefulnes Tolet so Chrysost. verbis rebus corpore c. in words deedes yea with seruice of the bodie the poore must be helped with chearefulnes Chearefulnes is required in heart in words in countenance euery way 1. in respect of God he loueth a chearefull giuer 1. Cor. 9. Pareus 2. in respect of the kingdome of heauen which such hope for quis regnum accipiens maestus est who receiuing a kingdome is sorowfull Chrysost. lucrum est alijs benefacere c. it is a gaine to doe well to others and euery man reioyceth in his owne gaine Theodoret. 3. againe such as were emploied in these seruices as old men and widows are naturally giuen to morositie and therefore they haue neede of this precept to dispose themselues to chearefulnes Pareus 4. the worke it selfe which was to deale with the diseased sicke and feeble was such as might breed loathsomnes and therefore the Apostle doth hearten them that they should not giue ouer this worke of mercie thorough nicenes that they should not disdaine with their owne hands if neede were to handle their sores and diseases Tolet. 5. the consideration of the common condition of mankind that there is eadem omnium sors the same lot of all that they are subiect to the same diseases and infirmities this should mooue them in such workes of mercie to be chearefull and willing Gualter 6. ne moerorem addant moerori that they should not adde griefe vnto griefe for the poore seeing them which attend them to doe it vnwillingly would thereby be grieued the more Mart. Beza 17. Quest. Of the Christian affection of loue and the properties thereof The Apostle hauing hitherto touched certaine speciall and particular duties belonging vnto Ecclesiasticall offices proceedeth vnto generall and first concerning Christian brotherly loue which he sheweth how it should first consist in the inward affection and then in the outward act v. 10. in giuing of honour c. Concerning the first this loue must be verus true without simulation then discretus discreete we must not loue but hate that which is euill thirdly it must be firmus firme cleauing vnto that which is good and it must be vniversalis vniuersall common without acception of persons we must be affectioned one toward an other c. Lyranus 1. Let loue be without dissimulation 1. The Apostle beginneth with loue which giueth a rellish and tast as it were to all other vertues euen faith without charitie is not right 1. Cor. 13.2 it is the badge and cognizance whereby we are knowne to be the disciples of Christ Ioh. 13.35 therefore the Apostle first beginneth to shew what this loue is 2. Origen vnderstandeth this loue generally of the loue of God and our neighbour but Chrysostome applieth it onely to brotherly loue and so the precepts following shew 3. this loue must be without dissimulation which Origen defineth thus when one loueth onely God and that which is pleasing to God Chrysostome giueth this rule when one loueth an other and doth vnto him as vnto himselfe but S. Iohn giueth a perfect description of this kind of loue 1. epist. 3.18 My little children let vs not loue in word or tongue but in deede and in truth he then loueth without dissembling that sheweth his loue in act and in deede so S. Paul describeth true charitie 1. Tim. 1.5 out of a pure heart good conscience faith vnfained where are expressed the subiect or place of this loue a pure heart the cause thereof is faith vnfained the perpetuall companion or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ioynt-worke is a good conscience as the Apostle to the Hebr. 10.22 let vs draw neere with a true heart in the assurance of faith sprinkled in our hearts from an euill conscience Gryn From this true and syncere loue these are farre of 1. they which doe nourish hatred in their heart but colour it with pretensed friendship onely watching an opportunitie of reuenge such was Cain toward Abel and Ioab toward Abner 2. they which pretend friendship toward other but onely for hope of some gaine and profit to themselues these are selfe-louers and not louers of others as Felix propounded fauour vnto S. Paul but he hoped for some bribe Act. 24. 3. they also which professe loue and obedience but onely for feare as they which obserue those which are mightie and of authoritie because they are afraid of their greatnes and power doe not loue without dissimulation 2. Hating that which is euill or rather abhorring c. 1. Chrysostome obserueth an emphasis in the Apostles phrase he saith not abstaining but prosequnting with hatred and that vehemently the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Apostle addeth alwaies somewhat to the sense as he sheweth in diuers instances 2. Haymo taketh this for a generall precept that we should hate the deuill and his members but it seemeth rather to belong to the precept of loue 3. and in this sense some giue this interpretation that they should in their loue abstaine from all euill hurt deceit malice and follow goodnes Calvin Pellican some thinke that good and euill signifie here that which is profitable or vnprofitable and so he that loueth should procure the good not the hurt of him whome he loueth Pareus but the meaning rather is that we should so loue as that we be not partakers with men in their sinnes neither should be withdrawne from God but cleaue to him as the onely good so Chrysostome saith this is added because there is dilectio in malis a loue friendship in euill things as in them that are fellows in robbers c. so Origen qui proprium errantem videt non corrigit c. he that seeth his brother erring and correcteth him not he loueth not in truth so Lyranus also sic ametur natura vt vitium odio habeatur let nature be so loued as yet vice be hated this sense followeth Pet. Mart. some are so foolish to thinke that they loue their brethren cum illis consentiant ad libidines when they consent vnto them to lust and other vices to the same purpose Gualter dilectionis praetexiu non facienda m 〈…〉 la euill things must not be done vnder pretense of loue 3. Cleauing to that is good 1. that is saith Haymo to God who is the chiefe good but this is too generall 2. here we vnderstand that which is morally good Gryn which is agreeable vnto the will of God who is onely good 3. and the meaning is that we should so adhere vnto that which is good that no respect of any friendship or any thing whatsoeuer should draw vs away from it 3. Chrysostome noteth a singular force in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cleaving adhering the same word is vsed of the coniunction betweene man and wife Matth. 19.5 shewing the neare coniunction that should be betweene
rule and line of all iust lawes secondly the end and scope of lawes must be to suppresse vice and maintaine vertue the lawmaker must intend the publike good and not his private gaine thirdly for the extent of these lawes they must include all some must not be bound vnto the lawes and others free and therefore it is dangerous to giue priuiledges and immunities to some persons by vertue whereof they may without checke and controlment transgresse the lawes Papintanus is worthie of honourable memorie who choose rather to die then to excuse the parricide of Antonius Bassianus the Emperour 2. As good lawes must first be made so iudgement must be exercised according to those lawes that the iust case may be discerned from the false and good men from the euill Antishenes was wont to say that those commonwealths were declining wherein boni à malis nihil differunt good men did nothing differ from euill Now in the processe of iudgement these rules must be obserued 1. that the Iudge be willing to admit all complaints and to take knowledge of all causes and aggrevances this was the fault of Sauls governement that the oppressed could not haue iustice which made many that were aggreved to flocke and haue recourse vnto Dauid Absalom did not more insinuate himselfe into the hearts of the people then in shewing his affabilitie in hearing the griues and complaints of them In forren histories Philip King of Macedon was killed by Pausanias because he reiected his suite to haue iustice against Attalus that had wronged him and after laughed him to scorne and Demetrius of Macedon did much alienate the hearts of his people because he neglected their complaints and would cast their bils of supplication from the bridge of Axium into the riuer secondly after diligent inquisition of the cause there must be iust iudgment giuen without partiallitie feare fauour or any other sinister affection see Levit. 19.15 among the Thebanes a Iudge was pictured blindfold and without hands to signifie that he neither should be lead by partiall affection in iudgement or corrupted with bribes and the Athenians had a lawe that causes should be handled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without proems and prefaces to stirre vp affection 3. After iudgement must followe execution for otherwise the lawes are in vaine and iudgement according to the lawes if they be not put into execution where these two things must be obserued 1. that the execution be not too remisse for it is profitable often for the offender himselfe to be punished thereby to be brought vnto repentance who otherwise might continue in his sinne as the theife conuerted vpon the crosse was prepared by that ignominious punishment vnto repentance and it is good for the example and admonition of others that punishment be inflicted vpon the offenders 2. yet the punishment must not be hastened too much or be too severely adiudged but with such moderation as that the partie which suffereth be not in hazard of loosing both soule and bodie 2. Concerning the vse of the sword in warring and waging of battell 1. it is out of doubt that it is lawfull for the Magistrate to take in hand iust and lawfull warre for Abraham recouered Lot by force from them which had taken him captiue the Centurions faith is commended in the Gospell by our Sauiour and if it be the Magistrates office and part to defend euerie particular person from wrong much more the whole people 2. but warre must be enterprised not rashly or suddenly but with deliberation and not without waightie and vrgent cause 1. as when either the Magistrate is bound by some league to helpe his confederates as Ioshua did the Gibeonites 2. or when the enemies offer to invade the countrey they must by the Magistrates force be kept off as Dauid often encountred the Philistims that assaulted Israel 3. and in the quarrell of religion and defence of the truth the Magistrate may fall to battell as the other tenne tribes had thought to haue warred against Ruben Gad and the halfe tribe of Manasseh for setting vp an altar fearing that they had declined from the true worship of God Iosh. 22. Quest. 13. How it is said it is necessarie to be subiect for conscience sake v. 5. Therefore it is necessarie ye should be subiect 1. first some reade be ye subiect vnto the necessitie diuinae dispositionis of the diuine ordinance and so put necessitie in the datiue Gorrhan 2. the vulgar Latine which many followe put necessitie in the ablatiue necessitate subditi estote be subiect of necessitie but both these readings are diuerse from the originall where the word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ye subiect in the imperatiue but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be subiect in the infinitiue as both Beza and Erasmus well observe so then the best reading is it is necessarie to be subiect 3. which neither must be vnderstood of a compelling necessitie as the interlin gloss quasi ex necessitate as of necessitie because he cannot excutere iugum Principis shake off the yoke of the Prince nor yet as Augustine is it referred to the necessitie of this life because we must necessarily vse temporall things as long as we are in this world which it is in the Magistrates power to depriue vs of but we vnderstand rather obligationem praecepti the bond of the precept which is of necessitie to be kept so that it is not a free thing whether men will be subiect or no but it is necessarie both in respect of the wrath and reuenge of the power and for conscience sake toward God so in effect here are three reasons couched together why we should be subiect to the Magistrate in respect of God it is his ordinance of the Magistrate because of wrath and punishment of our selues that we wound not our conscience the first is honestum honest the second vtile profitable the third delectabile pleasant and delightfull But also for conscience 1. Ambrose referreth this conscience to the feare of punishment in the world to come that men should not obey onely for feare of present punishment but because of the iudgement to come 2. Chrysostome applyeth this to the conscience of the great benefits which we receiue by the Magistrate that he which is disobedient offendeth against his conscience in beeing vnthankefull 3. Lyranus vnderstandeth it of the particular conscience which euerie man ought to haue debitum reddere to render that which he oweth to an other 4. Tolet interpreteth it of the conscience of other sinnes which they that are lawlesse and disobedient are apt to fall vnto 5. Hugo of the conscience quae naturaliter dictat c. which naturally suggesteth vnto a man that the superior is to be obeyed 6. Erasmus of an others conscience which is offended by the euill example of the disobedience 7. but here the conscience of the diuine precept must be vnderstood which to obey bringeth peace of
Prince maketh some of his subiects to whom he committeth his authoritie iudges of the rest 5. Obiect Tolet annot 11. thus reasoneth from the authoritie which the spirituall power hath ouer mens persons and bodies to free and exempt them as it shall make most for their soules health toward the obtaining of euerlasting life 1. Like as a king hath power to take mens sonnes and daughters for his seruice and their vineyards and possessions to giue them to his seruants as Samuel describeth the office of a king 1. Sam. 8. so much more hath the spirituall power authoritie to doe it toward the aduancement of Gods kingdome 2. our Sauiour Matth. 17.26 freeth the sonnes of kings that is omnes credentes all that beleeue from paying of tribute which notwithstanding was paid propter vitandum scandalum to avoide scandall 3. S. Paul had power to retaine and keepe Onesimus from his master Philemons seruice yet he did remit somewhat of his power that his Master might not seeme to doe it of necessitie but willingly Philem. 1.4 Contra. 1. Popes are partiall iudges in their owne case and therefore it skilleth not what immunities they haue giuen to the Clergie and no man can conferre more power vpon an other then he hath himselfe seeing then that the Pope himselfe is not exempted from the power of the Magistrate he much lesse can exempt others 2. Samuel in that place describeth not the office of a King what it ought to be but what Princes should doe for their will and pleasure and so the Pope herein taketh vpon him to tyrannize in the Church 3. that place is vnderstood of the naturall sonnes of Kings who are free from tribute and so Christ beeing lineally descended of Dauid might haue challenged that priuiledge thus beside our owne interpreters Pererius one of Tolets owne order expoundeth that place de naturalibus filijs of the naturall sonnes of Kings disput 2. num 12. for otherwise a great inconveniencie would followe that all Christians should be exempted and treed from paying of tribute 4. S. Paul had a speciall interest in Philemon to command him because as Theophylact well interpreteth te in Christo genui I haue begotten thee in Christ this was his speciall case this can not then be drawne to an ordinarie present and example and againe this maketh directly against the Papists that if S. Paul which had this Apostolike authoritie would not keepe Onesimus from his master without his consent it is great boldnes and presumption for the Pope who begetteth none vnto the faith by preaching as S. Paul did and so hath no such interest in that behalfe neither is he an Apostle to arrogate that to himselfe which S. Paul would not vsurpe Now notwithstanding these obiections that Ecclesiasticall persons and causes though in things meerely Ecclesiasticall and proper to the ministerie as are the preaching of the word and the administration of the Sacraments they are to be ruled onely by the word and are not subiect to men yet are in respect of their ciuill obedience as they are citizens and parts of the Commonwealth and in some sort as ministers also subiect to the censure and command of the ciuill Magistrate some of our arguments are these 1. The Kings of Iudah exercised power ouer Ecclesiasticall persons both in ciuill and criminall causes and partly also Ecclesiasticall as Dauid appointed vnto the Levites their courses Salomon displaced Abiathar from the Priesthood Bellarmine answereth that these Kings were also Prophets and so God did extraordinarily commit vnto them some things which belonged onely vnto the Priests lib. 1. de concil c. 20. Contra. Not onely Dauid and Salomon which were Prophets did exercise this power ouer Ecclesiasticall persons and causes but the rest also of the succeeding godly kings of Iudah as Iehosaphat gaue commission to the Priests and Iudges to abolish idolatrie Ioas reprooued the negligence of the Priests Iosias purged the land of idols and put downe the Chemarims and vnlawfull order of Priests 2. The Apostles words are generall Let euery soule be subiect to the higher power therefore Ecclesiasticall persons also Ans. 1. Origen by euery soule vnderstandeth animalis homo a naturall man spirituall men then are exempted Contra. 1. In the Hebrew phrase euery soule is taken for euery person therefore that distinction betweene the spirit and the soule proceedeth from the ignorance of the Hebrew phrase 2. Origen in that place saith that he which hath no siluer or gold or possessions hath nothing to be subiect for but the Papall Clergie haue all these and in great abundance therefore euen by Origens sentence for such things they ought to be subiect vnto the Ciuill powers 2. Ans. Bellarmine telleth vs that the Apostle speaketh generally of obedience to be giuen as well to spirituall as temporall powers and that the meaning is that euery subiect should yeeld obedience to his superiour and so the Clergie should giue obedience to the Pope and the Laitie to their Prince lib. 2. de Rom. Pontif. c. 29. resp ad argum 3. Contr. 1. The Apostle speaketh here of that power which hath the sword but the Ecclesiasticall state doth not handle the sword therefore the Apostle speaketh onely of subiection to the Ciuill power to whom the sword is committed 2. and this were to make a diuision and rent in kingdomes if all that are therein should not be subiects to the king of the countrey as in France all the French should not be in subiection to the French king but the Clergie of France should be subiects to the Pope Martyr 3. Ans. The Papall Clergie are bound by oath vnto their Bishops and they to the Pope and therefore without breach to their oath they can not be subiect to temporall gouernors Contr. Such oaths are contrarie to the Apostles precept of obedience to be giuen to the Ciuil magistrate and therfore pro impijs illicitis rescindi debent they must be cut off and disanulled as vnlawfull and impious Gualter 3. Argum. Our blessed Sauiour was himselfe subiect not onely priuately vnto his parents but publikely to the Magistrate to whome he caused poll money to be paid for himselfe and Peter refusing to vse that priuiledge which he might haue challenged to himselfe as beeing descended lineally of king Dauid wherein he was an example vnto vs of obedience to be yeelded vnto Ciuill gouernors So also S. Paul following his masters steps was obedient to the magistrate and appealed vnto Cesar Act. 16. 4. Argum. This was the doctrine of the Church in the pure ages as Chrysostome vpon this place saith Euery soule should be subiect si Apostolus si Evangelista si Propheta sive quisquis tandem fueris if thou art an Apostle or Euangelist or whatsoeuer els Bernard epist 42. thus inferreth vpon this place si omnis anima vestra quis vos excipit ab vniversitate si quis tentat excipere conatur deripere if euery soule then yours who can except you
si quis per offensionem manducat if one eate with the offence of his brother the other is si quis existimat c. if any think the meate which he eateth to be vncleane these two cases excepted it is neither good nor euil to eate but a thing indifferent and as the Apostle saith it is good not to eat if the brother be offended so also it is good to eate and drinke si in hoc aedifâ—â—â—tur frater if thy brother be edified hereby 5. Whereby thy brother stumbleth or is offended or made weake c. 1. the Greek scholiast noteth that the Apostle vsing this varietie of words doth secretly taxe those that are weake for it is incident to them that are blind to stumble and to the careles to trippe and fall and to the sicke to be weake 2. Some take these three to signifie the same thing Martyr Pareus and so the Syriake interpreter doth render them all by one word offenditur is offended others doe distinguish them thus Lyranus he stumbleth which eateth against his conscience he is offended or scandalized that seeth an other to eate taking him therein to be a transgressor he is made weake dubitando de veritate catholicae fidei doubting of the veritie of the catholike faith the interlinear glosse maketh these three to differ in degree one from an other to stumble is when there is cause or danger of damnation to be scandalized is to be grieued to be made weake is quando dubitet et si non offenditur when he doubteth though he be not offended so M. Calvin also distinguisheth them to be weake is cum trepidatio aliqua conscientiae inijcitur when some doubtfulnesse is cast into the minde to be offended when the conscience grauiori perturbatione concutitur is smitten with a greater perturbation and he is said to stumble qui alienatur à studio religionis who is alienated from the care of religion to the same purpose also Gualter But it hath beene shewed before that to be scandalized and offended is more then to trippe and stumble and therefore I rather approoue this difference which maketh the first of these the lesser and the second the greater as the ordinar gloss saith he stumbleth who is troubled and knoweth not what to hold or he which falleth not away but breaketh out into blasphemies Tolet. he is scandalized qui à certa side discedit which departeth from the right faith gloss ordin Tolet so also Gorrhan and Hugo out of Guillebertus he stumbleth qui tardus credit that hereby is more slowe to beleeue he is scandalized that perisheth Faius likewise maketh this difference to stumble is when some hurt followeth to be scandalized is when one is staied in the way tanquam remora interiecta as if some thing were cast in the way as when one doth not onely trippe or stumble but falleth flat downe to be made weake is haesitare in fide to wauer and be doubtfull in matters of faith 3. So the Apostle sheweth diuerse degrees of offence the first is to be made weake which before he called to be grieued v. 15. then he stumbleth and is offended which Saint Paul calleth the wounding of the weake conscience 1. Cor. 8.9 and the third degree is to be scandalized that is to fall away quite which the Apostle called before to be destroyed v. 15. and to perish 1. Cor. 8.11 by these steppes and degrees men are admonished when they see the weake brother to beginne to be grieued to leaue off before his conscience come to be wounded and he altogether to fall away Quest. 38. Whether it be sufficient for one to haue his faith before God v. 22. 1. Hast thou faith or without an interrogation thou hast faith 1. for the coherence this is answear to the third obiection that might be made the first is v. 20. all things are pure why then may not one eate that which is pure the Apostle answeareth that though in themselues all meates are pure yet it is euill to eate with offence the second obiection how can it be euill to eate that which is cleane the Apostle maketh the same answear it is euill to eate with offence Pareus maketh these two obiections the same but Tolet doth make them two the one arising out of the answear to the former and now the third obiection might be thus framed by the stronger I haue faith and knowledge that it is lawfull to vse any meates why then should I not exercise and make knowne my faith by my practise the Apostle answeareth that in this case it shall suffice to approoue his faith vnto God and not to make open ostentation thereof 2. Haue it with thy selfe before God 1. iactantiam resecat ne magis in ostentatione sit quod credimus quam in virtute he cutteth off boasting least that which we beleeue should seeme more to consist in ostentation then in power Origen to the same purpose Chysost he seemeth vanae gloria arguere c. to accuse the more perfect of vaine glorie 2. and here an other secret obiection is met withall shall my faith then lie hid no it is knowne vnto God Par. 3. or thus it might be obiected shall I then change or leaue my faith and conscience in this thing no I wish thee not so to do but comfort thy selfe therein before God Tolet. 4. or thus what doe I gaine then by my faith if I may not shewe it yes nihil deerit fidei tuae thou loosest by this meanes nothing of thy faith for God seeth thy heart and knoweth thy faith Gorrh. 5. and thus againe I haue faith why then may I not vse it yes vse it but according to his will that gaue it vse it as before God without offence vnto thy brother so will God haue it vsed gloss ordin 3. But will some say then by this rule of the Apostle a man may conceale his faith in time of persecution and it may be lawfull to be present at Masse and other idolatrous service so that a man haue faith in his heart toward God Answ. 1. No this followeth not for this were contrarie to the saying of the Apostle Rom. 10.10 with the heart man beleeveth vnto righteousnesse c. and with the mouth he confesseth vnto salvation 2. Chrysostome saith that the Apostle speaketh not of that faith quae ad dogmata pertinet which belongeth vnto doctrine that is as Haymo explaineth not of the faith of the Trinitie and other things necessarie to saluation but de rebus medijs of things indifferent and this faith that is knowledge and perswasion of vsing indifferent things is not alwayes and in vnseasonable time to be vttered but to be shewed as it may tend to the edifying not the offending of our brother Martyr Quest. 39. How many things are to be avoided in the vse and eating of meats Because the Apostle in one case namely of offence sheweth how it is euill to eate meats it shall not be
Gentiles hope saith here the God of hope if it had beene said before in whome the Gentiles shall beleeue he would haue said here the God of faith or beleefe thus the Apostle doth inferre one thing out of an other that the whole epistle may seeme to be linked together with a golden chaine so before v. 4. hauing said that by patience and consolation of the Scriptures we might haue hope he addeth in the next verse the God of patience and consolation giue you that ye be like minded c. 2. He is called the God of hope both obiective because he is the onely obiect of our hope as 1. Tim. 6.17 rich men are charged not to put their trust in vncertaine riches but in the living God and effective because God onely is the author and worker of hope in vs 1. Pet. 1.4 which hath begotten vs to a liuely hope c. Fill you with all ioy and peace 1. Origen mooueth a question how the Apostle should wish vnto them all ioy seeing he himselfe did know but in part and prophesie in part and he maketh this answer that then a man is filled with all peace si in plenitudine crediderit Trinitatis when he beleeueth in the fulnesse of the Trinitie beeing by faith in Christs blood reconciled to God the father and ioyned to the holy Ghost beeing purged from his sinnes 2. but by all ioy and peace the Apostle meaneth rather solid and perfect ioy which alwaies remaineth it can neuer be taken from them it endureth all times as the Apostle saith Philip. 4.4 Reioyce alwaies in the Lord and againe I say reioyce 3. and here the Apostle aliudeth to that former saying c. 14.17 The kingdome of God is not meate and drinke but righteousnes ioy and peace and so here he wisheth the same things true ioy which ariseth of a conscience iustified by faith and peace both in their owne conscience and with their brethren that there be no longer any variance or dissension among them and then he addeth in beleeuing 1. whereby he signifieth the righteousnes of faith which is the cause of the other two ioy and peace 2. some vnderstand it otherwise gaudium de suscepta fide ioy for the faith receiued Tolet. 3. Haymo thus vt credentes c. sius pacifici that beleeuing in Christ who hath reconciled vs ye may be at peace among your selues but the first sense is the best to shew that faith is vinculum concordiae the bond of peace Calvin 4. so here he wisheth these three graces ioy in our selues peace toward our brethren and faith toward God with these three the minde is filled gaudio concupiscibilis pace irascibilis fide rationalis the concupiscible or desiring facultie of the minde with ioy the irascible angrie or incensing facultie with peace the reasonable with faith Gorrhan That ye may abound in hope 1. He simply doth not wish vnto them hope but to abound in hope that like as if one abound in treasure he may draw out thence for all occasions so this abounding hope serueth for all necessitie 2. some by this abounding in hope vnderstand the hoping for of all things needefull both for the bodie and soule as if a Christian doe want money wherewith to maintaine himselfe iubetur sperare he is bid to trust in God and though he see nothing in himselfe but sinne yet he is bid also to hope for saluation Pellican but it rather signifieth the certentie of hope de vita aeterna habenda of hauing and enioying eternall life gloss ordin 3. and this is put after ioy and peace in faith because where the peace of conscience iustified by faith is not there is no hope but plaine desperation for faith is the ground of things hoped for Hebr. 11.1 and hope is put in the last place because it is tanquam signaculum as the seale of all other Christian vertues which maketh sure our saluation Par. Through the power of the holy Ghost c. 1. Chrysostomes glosse is here to be taken heed of that the Apostle saith not simply by the holy Ghost sed si simul quae nostra sunt attulerimus but if we bring somewhat of our owne as if we beleeue and abound in good works that we shall draw vnto vs the spirit if we haue good workes we shall also haue the spirit and if we haue the spirit we shall also haue good works that is encrease and goe forward in them to this purpose Chrysostome as though we could doe any good works at all without the spirit as the Apostle saith Euery good giuing c. commeth downe from the father of lights Iam. 1.17 2. The vulgar Latine readeth in the vertue of the holy Ghost which the ordinarie glosse interpreteth in fortitudine bona operationis that ye abound in the strength of good works which are wrought by the spirit Lyranus vnderstandeth by abounding cumulum meritorum the heape of merits which are principally the worke of the spirit Tolet interpreteth this abounding in the vertue of the spirit of encreasing in the graces and gifts of the spirit but in the originall though the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the vertue yet there is no coniuuction as the Latin readeth in the hope and in the vertue but this that ye abound in hope in the vertue c. which is better interpreted by the vertue or power of the holy Ghost as the Syrian interpreter readeth it so also Vatablus giuing this annotation vpon it which hope concipitur in nobis per potentiam c. is conceiued in vs by the power of the holy Ghost so also Origen if he which beleeueth virtute spiritus sancti munitur be armed by the strength of the spirit he is sure to haue the fulnesse of ioy and peace likewise Haymo though he read in virtute in vertue as Origen doth yet he interpreteth it per virtutem by the vertue and power the same sense followeth Chrysostome erit bec ex spiritu sancto this is of the spirit and Theophylact spes ista à spiritu sancto stabilitur this hope is established by the spirit thus also Beza Martyr Pareus Osiander some by this vertue of the spirit vnderstand charitie which is shedde abroad in our hearts by the spirit but faith not charitie is the meanes to worke this peace and ioy in vs. 3. So euery way here is fulnes in the giver the God of hope fill you in the gift with all ioy in the ende that you may abound in the manner by the power of the holy Ghost Gorrh. 18. Quest. Why the Apostle doth thus insinuate himselfe that he was perswaded of the Romanes that they had such excellent gifts v. 14. I am perswaded 1. Two reasons may be yeelded why the Apostle giueth this singular commendation of the Romanes one is as Chrysostome saith quia sermonem multis locis asperiorem fererat c. because he had in diuers places spoken sharply vnto them he now vseth
haue beene S. Luke the inseperable companion of Saint Paul of whom he maketh mention in 3. places Col. 4.14 2. Tim. 4.11 Phil. 2.4 and here he is called Lucius after the Romane inflexion but it is more like to be Lucius of Cyrene mentioned Act. 13.1 who is their numbred among the Prophets at Antioch 2. Iosan was S. Pauls host at Thessalonica that endured so much for him Act. 17.5 3. and Sosipater as Origen thinketh is that Sopater of Berea which accompanied S. Paul sayling into Syria Act. 20.4 4. these three are called Saint Pauls kinsmen not onely because they were natione Iudaei Iewes by nation for so as Origen saith all the beleeuing Iewes were his kinsmen to whom he notwithstanding giueth not this title neither yet because they were of the same faith Gorrhan and as Origen thinketh this consanguinitie ex baptismo intrabat came in by baptisme but it seemeth they were sanguine iuncti neere in consanguinitie vnto Paul yet so as that they were ioyned in religion for otherwise Saint Paul would not haue made mention of them Theophyl whereby it is euident that Saint Paul had illustrem familiam a famous stocke that findeth of his kindred in diuerse places 5. I Tertius c. 1. this Tertius was Saint Pauls scribe who did write it from S. Pauls mouth as he endited it he is Tertius which signifieth the third non numero sed nomine not in number but in name Ambros. 2. he put in his name by Saint Pauls licence Lyran. whereby we see that the labours and ministrie of the faithfull are not forgotten with God as here the name of this Tertius is eternized to posteritie for his faithfull ministerie and seruice to Saint Paul and to the whole Church in writing his Epistles 3. neither as Chrysost. obserueth did he make mention of himselfe to get praise but rather by this his seruice to insinuate himselfe into the loue of the Romans 4. these words in the Lord may haue a treble sense either to ioyne them with his name I Tertius in the Lord that is of the faith of Christ Gorrhan or I haue written in the Lord for the Lords cause or I salute you in the Lord and this last sense is the fittest Beza 6. Gaius 1. Ambrose thinketh that this was he vnto whom S. Iohn wrote his third Epistle which may seeme probable because he is also there commended for his great hospitalitie as here yet Pareus thinketh he was not this Gaius because S. Iohn wrote long after S. Paul but this letteth not all falling out in one age 2. Origen thinketh this was that Gaius who was baptized by S. Paul at Corinth 1. Cor. 1.14 3. but he can not be that Gaius as Pareus thinketh who was one of S. Pauls companions mentioned Act. 20.4 for that Gaius is saide to be of Derbe therefore I consent rather with M. Beza and Tolet that there were three of this name one of Derbe Act. 24.4 an other a Macedonian Act. 19.29 the third of Corinth whom S. Paul baptized 1. Cor. 1.14 4. If he had beene onely S. Pauls host it had beene a singular commendation for no doubt the Apostle according to Christs rule did dignum exquirere hospitem seeke out a meete host to soiourne with Chrysost. but he was a common host of all the brethren that passed that way 5. Origen saith it was receiued traditione maiorum by tradition from their Elders that this Gaius was Bishop of Thessalonica Lyranus saith he was Bishop of Corinth of these reports there is no great certentie 7. Erastus the steward of the citie 1. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth a steward the vulgar Latine calleth him arcarius the cofferer but here diuers notations are giuen of this word arcarius some deriue it ignorantly of archos which signifieth a Prince or the chiefe glosse interl or of ab arce of the castle of the citie which he kept Hugo or of arca a cheft where the acts and writings of the citie were kept Lyran. the chamberlaine Genev. or the common treasurer of the citie Gorrh. and so Chrysostome taketh him to haue bin the quaestor aerarius the treasurer or receiuer Beza and the Syrian interpreter thinke he was the Procurator or gouerner so also Theophylact but he was more like to be the steward or annonae praefectus that made prouision for the citie he that had the laying out of the money for the common vse and receiued the rents of the citie Haymo Origen maketh a spirituall sense that he was steward of that citie cuius artifex Deus of the which the builder is God 2. This citie some take to be Athens Hugo Origen leaueth it in doubt what citie it should be because no name is expressed but it was Corinth the citie where S. Paul wrote this epistle 3. This is that Erastus whome S. Paul saith he left at Corinth 2. Tim. 4.20 namely to attend vpon his office yet he sometime ministred vnto Paul as he was sent with Timotheus into Macedonia Act. 19.21 his riches and office were no impediment to his calling 8. Quartus This is no word of number as the word signifieth the fourth but it was his name as Tertius of an other as there were also among the Romanes that were called Quinti Sexti c. 23. Quest. Of the doxologie that is of ascribing glorie vnto God wherewith the Apostle concludeth his Epistle in generall 1. Concerning the order and placing thereof Origen obserueth that wicked Marcion the heretike who had corrupted the Apostles writings putting in and out at his pleasure had quite cut off these two last chapters from this epistle beside there is an other difference among the Orthodoxall Expositors for some doe place this doxologie in the ende of the 15. chapter immediatly after these words Whatsoeuer is not of faith is sinne and so Chrysostome doth treat of it in that place but Origen placeth it here 2. Chrysostome obserueth this to be the Apostles holy manner to shut vp and conclude his exhortations with praier for it belongeth vnto a teacher non solum sermone instruere not onely to instruct by speach but to entreat also the diuine helpe 3. Three arguments the Apostle coucheth together whereby he setteth forth the praise of God his power in beeing able to confirme them his wisdome in keeping secret the great mysterie for many yeares and manifesting it now his goodnes in reuealing the same and making it knowne vnto the Gentiles 4. But concerning the reading of this place it hath much troubled interpreters how it should be ioyned together in a good construction because in the last verse it is added To whome be praise thorough Iesus Christ which can not hang vpon this clause v. 25. to him that is of power c. Erasmus thinketh it were great impudencie to put out the relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whome which is found in the most Greeke copies and therefore he professeth he can
not tell what to thinke but that the Apostle after his manner orationem imperfectaÌ„ c. brought forth here an imperfect speech But 1. this were no such boldnes or impudencie as Erasmus thinketh for neither hath the Syrian interpreter that relative nor yet the Complutensian copie which Beza followeth 2. Augustine as he is cited by the ordinarie glosse will haue the word praise or glorie to be twice supplied in this sense to him that is of power c. be praise and glorie to whome be all praise but this were a superfluous supplie 3. Chrysostome howsoeuer he readeth that word in his text yet he omitteth it in his comment lectionis haec est consequentia this is the consequence and coherence of the reading and sense to him that is of power c. be glorie so also Ambrose Lyranus interpreteth cui to whome that is to Christ Tolet cui that is ipsi to him but yet the sense and the words should not hang well together 4. Wherefore I thinke with Beza that this particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whome is a pleonasme a filling or superfluous word according to the manner of the Hebrew tongue as he giueth instance of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himselfe vsed superfluously Eph. 3.21 1. Pet. 2.24 but Pareus giueth a fitter instance Hosh. 10.7 succisus est Samariae rex eius the king of Samaria of it is cut off and so in this place this word to whome may abound and be superfluous but the sense and coherence is that which Chrysostome followeth 24. Quest. A description of the Gospel preached by the Apostle inserted here in the conclusion of his Epistle v. 25 26. There are foure parts of this description containing the foure causes thereof 1. the materiall cause or obiect which is Iesus Christ. 2. the forme reuealed now by the Scriptures of the Prophets before kept secret 3. the author and efficient at the commandement of God 4. the ende for the obedience of the Gentiles 1. According to my Gospel and preaching of Iesus Christ. 1. he calleth it his Gospel because he was the minister of it as our Sauiour calleth it their word Iob. 17.20 which shall beleeue thorough their word the Gospel he nameth the word of the Apostles 2. the preaching of Iesus some take actiuely as Chrysostome quem ipse praedicavit which he preached so also the interlinear glosse à qua non discordat c. from the which the preaching of Christ disagreeth not but it is rather taken passiuely for the Gospell preached concerning Christ as it is taken c. 1.3 and so the Syrian interpreter translateth and withall it sheweth Christ to be the author of S. Pauls preaching he was minister Christus magister the minister and Christ the Master Lyran. Gorrhan and so Origen praedicatio Pauli est praedicatio Christi the preaching of Paul is also the preaching of Christ as he saith 2. Cor. 13.3 seeing ye seeke experience of Christ that speaketh in me 2. By the revelation of the mysterie 1. This mysterie is not to be restrained to the calling of the Gentiles onely but to be vnderstood of the whole doctrine of the Gospel concerning the Trinitie the incarnation of the Sonne of God and such like which although they were in some sort made knowne in the old Testament yet then but obscurely that in respect of the cleare light of the Gospell they were but as a mysterie 2. Origen here vnderstandeth one thing by the preaching of Christ which belonged vnto the faithfull an other by the revelation of the mysterie which was manifested but to a fewe vnto such as capaces esse possunt scientiae Dei may be capable of the knowledge of God but the Apostle saith this mysterie is made manifest among all nations therefore not to a fewe but vnto all beleeuers 3. Kept secret or in silence not that either the Prophets knewe not what they prophesied for as Origen saith si Prophetae non intellexerunt ea quae dicebant non erant sapientes if the Prophets vnderstood not the things they said they were not wise not yet that the Prophets knewe these things sed non licebat profere alijs hominibus but it was not lawfull to bring them forth to others as Origen but it is spoken comparatiuely that although these things were reuealed in some part to the Prophets yet ratione praesentis lucis in respect of the present light of the Gospel these mysteries were kept secret and hid Par. 4. by the euerlasting times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we vnderstand not with Haymo tempora aeterna quae praecesserunt mundi exordium the infinite times which went before the beginning of the world for they could not then be said to be kept secret or in silence seeing there were none to whom they should then be vttered and whereas Tolet would iustifie this sense by that place 1. Cor. 2.7 We speake the wisedome of God in a mysterie eâ—en hid which God had determined before the world c. there is great difference between these two places for there the Apostle vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 determined and the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth before but here he saith onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was kept in silence therefore this place is better explaned by that other Ephes. 3.5 which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in other ages was not opened the Apostle then by these long and eternall times vnderstandeth the ages past quod fuit occultum ab initio temporis which was hid from the beginning of time Hugo from the beginning of the world for the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answeareth to the Hebrewe gholam doth not alwaies vnderstand a time simply without beginning or end but according to the matter wherevnto it is applyed 3. But now is opened among all nations c. by the Scriptures c. 1. here the efficient cause is shewed with the instrumentall meanes the propheticall Scriptures Tolet referreth this nunc now to the times of the Prophets and he vnderstandeth totum tempus creatum all the time created but if this mysterie had beene opened then S. Paul should speake contrarie to himselfe Ephes. 3.5 in other ages it was not opened therefore Lyranus better interpreteth the Scriptures of the Prophets Apostolis reseratas opened to the Apostles as Luk. 24. Christ opened the sense of the two disciples to vnderstand the Scriptures in illis propheticis Scripturis praedictum est c. that is foretold in the propheticall Scriptures which we see fulfilled in the Gospel Calv. Christus concionum argumenta sumpsit c. Christ tooke the argument of his sermons out of Moses and the Prophets 2. and the Apostle wisely maketh mention here of the Propheticall Scriptures both to giue contentment to the beleeuing Iewes that were addicted to the lawe be not afraid least thou shouldst goe from the lawe in receiuing the Gospel atqui hoc exigit lex this is that which
order of placing the Epistles and why this to the Romanes is set first 20. qu. Vnto whome this Epistle to the Romanes was written and from whence 21. qu. Of the excellencie and worthines of this Epistle Questions vpon the first Chapter Quest. 1. Why Paul setteth his name before this Epistle 2. qu. Of the two names of the Apostle Saul and Paul what they signifie 3. quest Vpon what occasion the name Saul was turned to Paul 4. qu. At what time the Apostles name beganne to be called Paul 5. qu. In what sense Paul calleth himselfe the seruant of Iesus Christ. 6. qu. How Paul calleth himselfe a seruant seeing Christ saith I will not call you seruants Ioh. 15.15 7. qu. How S. Paul saith called to be an Apostle 8. qu. Of the office and calling of an Apostle what it is 9. qu. Diuers points wherein consisteth the excellencie of the Apostleship 10. qu. How S. Paul is said to be set or put apart for the Gospel of God 11. qu. Of the description of the Gospel 12. qu. Whether the Gospel be comprehended in the old Testament 13. qu. How Christ is saide to be made of Dauid after the flesh 14. qu. How it can be shewed that Christ was borne of the seede and posteritie of David 15. qu. Whether Christ descended of David by Salomon or Nathan 16. qu. Of the meaning of these words v. 4. declared mightily to be the Sonne of God c. 17. qu. Of the meaning of these words declared to be the Sonne of God in power 18. qu. Of these words according to the spirit of sanctification v. 4. 19. qu. Of these words by the resurrection of the dead 20. qu. Of these words v. 5. By whome we haue receiued grace and Apostleship 21. qu. Of the persons whome the Apostle saluteth To all you that be at Rome c. 22. qu. What the Apostle vnderstandeth by grace and peace v. 7. 23. qu. Of Pauls giuing of thankes for the faith of the Romanes which was published abroad v. 8. 24. qu. How the faith of the Romanes was published through the world 25. qu. Of the singular faith of the Romans 26. qu. Whether the Church of Rome were first founded by S. Peter 27. qu. The place Act. 28.21 reconciled 28. qu. Whether this be an oath God is my witnesse v. 9. 29. qu. Whether it be lawfull to sweare and vpon what occasion 30. qu. How Paul is said to serue in the spirit 31. qu. What prosperous iourney the Apostle meaneth v. 10. 32. qu. Whether S. Paul needed to be mutually strengthened by the faith of the Romanes 33. qu. Of the impediments whereby Saint Paul was letted to come vnto the Romans 34. qu. Why S. Paul expresseth not the cause in particular what letted him 35. qu. Whether Saint Pauls desire to goe to Rome beeing therein letted were contrarie to Gods will and so sinned therein 36. qu. How S. Paul was a debter vnto all v. 14. 37. qu. Whom S. Paul vnderstandeth by the Grecians and Barbarians 38. qu. How Paul is not ashamed of the Gospel v. 16. 39. qu. What the Gospel or Evangel signifieth 40. qu. Of the definition of the Gospel It is the power of God vnto saluation to euery one that beleeueth 41. qu. Of the difference betweene the Law and the Gospel 42. qu. Why the Iewes are named before the Grecians v. 16. 43. qu. The iustice or righteousnes of God is reuealed what iustice the Apostle meaneth 44. qu. Of the meaning of these words v. 17 is reuealed from faith to faith 45. qu. Whether the Apostle doth rightly cite this place out of the Prophet The iust by faith shall liue 46. qu. Whether S. Paul in citing this saying followeth the Prophets sense 47. qu. How the wrath of God is saide to be reuealed from heauen against all vnrighteousnes 48. qu. What it is to withhold the truth in vnrighteousnes v. 18. 49. qu. What the Apostle meaneth by these words v. 19. That which may be knowne of God is manifest in them 50. qu. Of the waies and meanes whereby the Lord doth manifest himselfe vnto men 51. qu. What invisible things of God the Apostle speaketh of and how they are made knowne vnto vs. 52. qu. Of the knowledge which the Philophers had of God and by what meanes they attained vnto it 53. qu. How other Scriptures that denie all knowledge of God vnto the wicked agree with this place of S. Paul 54. qu. Of the meaning of these words that they should be inexcusable v. 20. 55. qu. Whether there is any naturall knowledge of God in man 56. qu. Whether the naturall knowledge which the Heathen had of God was sufficient vnto saluation 57. qu. Whether any of the Philosophers were saued by that naturall knowledge which they had of God 58. qu. Seeing that the naturall knowledge which the Heathen had was not sufficient vnto saluation how are they thereby made inexcusable 59. qu. v. 21. How the Gentiles are said to haue knowne God and yet glorified him not as God 60. qu. v. 21. How the Gentiles did not glorifie God neither were thankefull but became vaine 61. qu. How the Gentiles changed the glorie of God into the image of men and beasts v. 23. 62. qu. Of the diuers kinds of idolatrie among the heathen in worshipping the images of men and beasts v. 23. 63. qu. Of the grosse idolatrie of the heathen in worshipping the images of men beasts v. 23. 64. qu. How God is saide to haue deliuered them to their owne hearts lusts v. 24. 65. qu. How the Gentiles are saide to defile their bodies in themselues 66. qu. How they worshipped the creature rather then the Creator 67. qu. Of the vnnaturall sinnes of the heathen 68. qu. How one sinne is punished by an other vpon these words And receiued in themselues such recompence of their error c. v. 27. 69. qu. How the Gentiles are said not to regard to know God v. 28. 70. qu. What it is to be deliuered vp to a reprobate minde 71. qu. Generall obseruations out of the Catalogue of the sinnes of the heathen reckoned vp by the Apostle v. 29 30. 72. qu. Of the order obserued by the Apostle in the particular enumeration of the sinnes of the Gentiles 73. qu. Of the particular sinnes of the Gentiles here rehearsed by the Apostle 74. qu. Of the true reading of the last vers 31. and the meaning thereof 75. qu. What a dangerous thing it is to be a fauourer and procurer of sinne in others 76. qu. How one may be accessarie to an others sinne 77. qu. Whether all the Gentiles were guiltie of the sinnes which are here rehearsed by the Apostle Questions vpon the second Chapter 1. qu. To whome the Apostle here speaketh Wherefore thou art inexcusable O man 2. qu. Whether one offend in iudging an other wherein he is guiltie himselfe 3. qu. Of these words v. 2. Wee know that the iudgement of God is according to truth 4. qu.
qu. Why the Apostle onely maketh mention of sinnes past 36. qu. How God is said to be iust and a iustifier of him which is of the faith c. v. 26. 37. qu. How reioycing is excluded not by the law of works but by the law of faith 38. qu. Of the difference betweene these two phrases of faith through faith v. 30. 39. qu. How the Law is established by the doctrine of faith Questions vpon the fourth Chapter 1. qu. Vpon what occasion S. Paul bringeth in the example of Abraham 2. qu. Of the meaning of the first verse 3. qu. Of the meaning of the 2. verse 4. qu. How the Apostle alleadgeth that testimonie concerning the imputation of Abrahams faith for righteousnes v. 4. 5. qu. Of the meaning of the words who counted this for righteousnes vnto Abraham 6. qu. What it was that Abraham beleeued 7. qu. Why Abrahams faith was imputed to him at this time and not before 8. qu. What imputation is and what to be imputed 9. qu. How Abrahams faith was imputed to him for righteousnes 10. qu. Whether Abraham were iustified by any thing beside his faith 11. qu. How S. Paul and S. Iames are reconciled about the manner of Abrahams iustifying 12. qu. Of the explication of the 4. and 5. verses 13. qu. Of the diuers kinds of rewards 14. qu. How it standeth with Gods iustice to iustifie the wicked v. 5. 15. qu. How our sinnes are said to be forgiuen and couered v. 7. 16. qu. In what sense circumcision is said to be a signe and wherefore it was instituted 17. qu. In what sense circumcision is called a seale of the righteousnes of faith v. 11. 18. qu. Whether the mysterie of faith in the Messiah to come were generally known vnder the Law 19. qu. Certaine questions of circumcision and first of the externall signe why it was placed in the generative part 20. qu. Certaine doubts remooued and obiections answered concerning circumcision 21. qu. How Abraham is saide to be the father of them which beleeue v. 11 12. 22. qu. How Abraham is saide to be the father of circumcision v. 12. 23. qu. How and where Abraham was promised to be heire of the world v. 13. 24. qu. Wherein Abraham was made heire of the world and wherein this inheritance consisted 25. qu. How faith is said to be made voide if they which are of the law be heires 26. qu. How they law is said to cause wrath 27. qu. Of the meaning of these words v. 15. where no law is there is no transgression 27. qu. Who are meant by Abrahams seede which is of the law v. 16. 28. qu. Of the meaning of these words I haue made thee a father of many nations before God 29. qu. Of the meaning of these words v. 17. who quickneth the dead and calleth those things which be not c. 30. qu. How God is said to call those things which be not as though they were 31. qu. Whether it be peculiar to God onely to quicken and raise the dead 32. qu. How Abraham is said against hope to haue beleeued vnder hope 33. qu. How Abrahams bodie is said to be dead v. 19. 34. qu. What promise of God made to Abraham it was whereof he is saide not to haue doubted v. 20. 35. qu. Whether Abraham doubted of Gods promise 36. qu. How Abraham is said to haue giuen glorie vnto God v. 20. 37. qu. What was imputed to Abraham for righteousnes 38. qu. Of these words Now it is not written for him onely c. v. 23. 39. qu. How Abrahams faith is to be imitated by vs. 40. qu. Wherein Abrahams faith and ours differ and wherein they agree 41. qu. How Christ is said to haue bin deliuered vp for our sinnes v. 25. 42. qu. Why the Apostle thus distinguisheth the benefits of our redemption ascribing remission of sinnes to Christs death and iustification to his resurrection v. 25. Questions vpon the fifth Chapter 1. qu. What peace the Apostle meaneth v. 1. 2. qu. Of the second benefit proceeding of our iustification which is to stand and persevere in the state of grace 3. qu. Of the benefit of our iustification the hope of euerlasting glorie 4. qu. How we are said to reioyce in tribulation 5. qu. How S. Paul and S. Iames are reconciled together the one making patience the cause of trialls or probation the other the effect 6. qu. Of the coherence of these words with the former because the loue of God is shed abroad in our hearts v. 5. 7. qu. What kind of loue the Apostle speaketh of saying the loue of God is shed abroad c. 8. qu. Why the loue of God is said to be shed abroad in our hearts 9. qu. Why it is added by the holy Ghost which is giuen vs. 10. qu. How Christ is said to haue died according to the time v. 6. 11. qu. Of the meaning of the 7. v. One will scarce die for a righteous man c. 12. qu. Of the difference betweene Christs dying for vs and those which died for their countrey 13. qu. Of the greatnes of the loue of God toward man in sending Christ to die for vs v. 8. 14. qu. Whether mans redemption could not otherwise haue beene wrought but by the death of Christ. 15. qu. Wherein the force of the Apostles reason consisteth saying Much more beeing reconciled we shall be saued by his life v. 9. 16. qu. Why the Apostle saith not onely so but we also reioyce in God c. v. 11. 17. qu. Whether any thing neede to be supplied in the Apostles speach v. 12. to make the sense perfect 18. qu. Who was that one by whome sinne entred into the world v. 12. 19. qu. What sinne the Apostle speaketh of here originall or actuall by one man sinne entred 20. qu. How sinne is said to haue entred into the world 21. qu. And death by sinne what kind of death the Apostle speaketh of 22. qu. Whether the death of the bodie be naturall or inflicted by reason of sinne 23. qu. Of the meaning of the Apostle in these words in whome all haue sinned and of the best reading thereof v. 12. 24. qu. Whether the Apostle meaneth originall or actuall sinnes saying in whome all haue sinned 25. qu. Of the coherence of these words Vnto the time of the Law was sinne in the world 26. qu. How sinne is said to haue beene vnto the time of the Law 27. qu. What sinne the Apostle meaneth which was in the world vnto the time of the law 28. qu. How sinne is said not to be imputed where there is no law 29. qu. How death is saide to haue raigned from Adam to Moses 30. qu. Of the meaning of these words which sinne not after the transgression of Adam 31. qu. How Adam is said to be the figure of him that was to come v. 14. 32. qu. Of the names and tearmes which the Apostle vseth in this comparison 33. qu. Of the comparison betweene Adam